Doesn't wisdom cry out? Doesn't understanding raise her voice?
KJV
Doth not wisdom cry? and understanding put forth her voice?
Commentary
Commentary
The word of God is two-fold, and, in both senses, is wisdom; for a word
without wisdom is of little value, and wisdom without a word is of
little use. Now,
I. Divine revelation is the word and wisdom of God, and that pure
religion and undefiled which is built upon it; and of that Solomon here
speaks, recommending it to us as faithful, and well worthy of all
acceptation, ver. 1-21 .
God, by it, instructs, and governs, and blesses, the children of men.
II. The redeemer is the eternal Word and wisdom, the Logos. He is the
Wisdom that speaks to the children of men in the former part of the
chapter. All divine revelation passes through his hand, and centres in
him; but of him as the personal Wisdom, the second person in the
Godhead, in the judgment of many of the ancients, Solomon here speaks, ver. 22-31 .
He concludes with a repeated charge to the children of men diligently
to attend to the voice of God in his word, ver. 32-36 .
1 Doth not wisdom cry? and understanding put forth her voice?
2 She standeth in the top of high places, by the way in the
places of the paths.
3 She crieth at the gates, at the entry of the city, at the
coming in at the doors.
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 things; and the opening
of my lips shall be right things.
7 For my mouth shall speak truth; and wickedness is an
abomination to my lips.
8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
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 all the things that
may be desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely
represented to us as easy to be known and understood, that none may
have an excuse for their ignorance or error, and as worthy to be
embraced, that none may have an excuse for their carelessness and
unbelief.
I. The things revealed are easy to be known, for they belong to us
and to our children ( Deut. xxix. 29 ),
and we need not soar up to heaven, or dive into the depths, to get the
knowledge of them
( Deut. xxx. 11 ),
for they are published and proclaimed in some measure by the works of
the creation
( Ps. xix. 1 ),
more fully by the consciences of men and the eternal reasons and rules
of good and evil, but most clearly by Moses and the prophets; let them
hear them. The precepts of wisdom may easily be known; for,
1. They are proclaimed aloud
( v. 1 ): Does not Wisdom cry? Yes, she cries aloud, and does not spare
( Isa. lviii. 1 );
she puts forth her voice, as one in earnest and desirous to be
heard. Jesus stood and cried, John vii. 37 .
The curses and blessings were read with a loud voice by the Levites, Deut. xxvii. 14 .
And men's own hearts sometimes speak aloud to them; there are clamours
of conscience, as well as whispers.
2. They are proclaimed from on high
( v. 2 ): She stands in the top of high places; it was from the top of
Mount Sinai that the law was given, and Christ expounded it in a sermon
upon the mount. Nay, if we slight divine revelation, we turn away
from him that speaks from heaven, a high place indeed, Heb. xii. 25 .
The adulterous woman spoke in secret, the oracles of the heathen
muttered, but Wisdom speaks openly; truth seeks no corners, but gladly
appeals to the light.
3. They are proclaimed in the places of concourse, where
multitudes are gathered together, the more the better. Jesus spoke in the synagogues and in the temple, whither the Jews always
resorted, John xviii. 20 .
Every man that passes by on the road, of what rank or condition soever,
may know what is good, and what the Lord requires of him, if it be not
his own fault. There is no speech nor language where Wisdom's voice is
not heard; her discoveries and directions are given to all
promiscuously. He that has ears to hear, let him hear. 4. They are proclaimed where they are most needed. They are intended
for the guide of our way, and therefore are published in the places
of the paths, where many ways meet, that travellers may be shown,
if they will but ask, which is the right way, just then when they are
at a loss; thou shalt then hear the word behind thee, saying, This
is the way, Isa. xxx. 21 .
The foolish man known not how to go to the city ( Eccl. x. 15 ),
and therefore Wisdom stands ready to direct him, stands at the
gates, at the entry of the city, ready to tell him where the seer's
house is, 1 Sam. ix. 18 .
Nay, she follows men to their own houses, and cries to them at the
coming in at the doors, saying, Peace be to this house; and, if
the son of peace be there, it shall certainly abide upon it. God's
ministers are appointed to testify to people both publicly and from
house to house. Their own consciences follow them with admonitions
wherever they go, which they cannot be out of the hearing of while they
carry their own heads and hearts about with them, which are a law unto
themselves.
5. They are directed to the children of men. We attend to that
discourse in which we hear ourselves named, though otherwise we should
have neglected it; therefore Wisdom speaks to us: " Unto you, O men!
I call ( v. 4 ),
not to angels (they need not these instructions), not to devils (they
are past them), not to the brute-creatures (they are not capable of
them), but to you, O men! who are taught more than the beasts of
the earth and made wiser than the fowls of heaven. To you is this law
given, to you is the word of this invitation, this exhortation sent. My voice is to the sons of men, who are concerned to receive
instruction, and to whom, one would think, it should be very welcome.
It is not, to you, O Jews! only, that Wisdom cries, nor to you, O
gentlemen! not to you, O scholars! but to you, O men! O sons of
men! even the meanest."
6. They are designed to make them wise
( v. 5 );
they are calculated not only for men that are capable of wisdom, but
for sinful men, fallen men, foolish men, that need it, and are undone
without it: " O you simple ones! understand wisdom. Though you
are ever so simple, Wisdom will take you for her scholars, and not only
so, but, if you will be ruled by her, will undertake to give you an
understanding heart. " When sinners leave their sins, and become
truly religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all
acceptation. We are concerned to hear; for,
1. They are of inestimable value. They are excellent things ( v. 6 ), princely things, so the word is. Though they are level to the
capacity of the meanest, yet there is that in them which will be
entertainment for the greatest. They are divine and heavenly things,
so excellent that, in comparison with them, all other learning is but
children's play. Things which relate to an eternal God, an immortal
soul, and an everlasting state, must needs be excellent things. 2. They are of incontestable equity, and carry along with them the
evidence of their own goodness. They are right things ( v. 6 ), all in righteousness ( v. 8 ),
and nothing froward or perverse in them. All the dictates and
directions of revealed religion are consonant to, and perfective of,
the light and law of nature, and there is nothing in them that puts any
hardship upon us, that lays us under any undue restraints, unbecoming
the dignity and liberty of the human nature, nothing that we have
reason to complain of. All God's precepts concerning all things are
right. 3. They are of unquestionable truth. Wisdom's doctrines, upon which her
laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth ( v. 7 ),
the whole truth, and nothing but the truth, for it is a testimony to
the world. Every word of God is true; there are not so much as pious
frauds in it, nor are we imposed upon in that which is told us for our
good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his
lips. Note, Lying is wickedness, and we should not only refrain
from it, but it should be an abomination to us, and as far from what we
say as from what God says to us. His word to us is yea, and
amen; never then let ours be yea and nay. 4. They are wonderfully acceptable and agreeable to those who take
them aright, who understand themselves aright, who have not their
judgments blinded and biassed by the world and the flesh, are not under
the power of prejudice, are taught of God, and whose understanding he
has opened, who impartially seek knowledge, take pains for it,
and have found it in the enquiries they have hitherto made. To them,
(1.) They are all plain, and not hard to be understood. If the
book is sealed, it is to those who are willingly ignorant. If our
gospel is hidden, it is hidden to those who are lost; but to those
who depart from evil, which is understanding, who have
that good understanding which those have who do the
commandments, to them they are all plain and there is
nothing difficult in them. The way of religion is a highway, and the
way-faring men, though fools, shall not err therein, Isa. xxxv. 8 .
Those therefore do a great wrong to the common people who deny them the
use of the scripture under pretence that they cannot understand it,
whereas it is plain for plain people.
(2.) They are all right, and not hard to be submitted to. Those
who discern things that differ, who know good and evil, readily
subscribe to the rectitude of all Wisdom's dictates, and therefore,
with out murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things,
such as transforms us into the image of them, is to be preferred before
all the wealth of this world
( v. 10, 11 ): Receive my instruction, and not silver. Instruction must not
only be heard, but received. We must bid it welcome, receive the
impressions of it, and submit to the command of it; and this rather
than choice gold, that is,
1. We must prefer religion before riches, and look upon it that, if we
have the knowledge and fear of God in our hearts, we are really more
happy and better provided for every condition of life than if we had
ever so much silver and gold. Wisdom is in itself, and therefore
must be in our account, better than rubies. It will bring us in
a better price, be to us a better portion; show it forth, and it will
be a better ornament than jewels and precious stones of the greatest
value. Whatever we can sit down and wish for of the wealth of this
world would, if we had it, be unworthy to be compared with the
advantages that attend serious godliness.
2. We must be dead to the wealth of this world, that we may the more
closely and earnestly apply ourselves to the business of religion. We
must receive instruction as the main matter, and then be indifferent
whether we receive silver or no; nay, we must not receive it as our
portion and reward, as the rich man in his life-time received his
good things.
12 I wisdom dwell with prudence, and find out knowledge of
witty inventions.
13 The fear of the L ORD is to hate evil: pride, and
arrogancy, and the evil way, and the froward mouth, do I hate.
14 Counsel is mine, and sound wisdom: I am understanding; I
have strength.
15 By me kings reign, and princes decree justice.
16 By me princes rule, and nobles, even all the judges of the
earth.
17 I love them that love me; and those that seek me early shall
find me.
18 Riches and honour are with me; yea, durable riches and
righteousness.
19 My fruit is better than gold, yea, than fine gold; and my
revenue than choice silver.
20 I lead in the way of righteousness, in the midst of the
paths of judgment:
21 That I may cause those that love me to inherit substance;
and I will fill their treasures.
Wisdom here is Christ, in whom are hidden all the treasures of
wisdom and knowledge; it is Christ in the word and Christ in the
heart, not only Christ revealed to us, but Christ revealed in us. It is
the word of God, the whole compass of divine revelation; it is God the
Word, in whom all divine revelation centres; it is the soul formed by
the word; it is Christ formed in the soul; it is religion in the purity
and power of it. Glorious things are here spoken of this excellent
person, this excellent thing.
I. Divine wisdom gives men good heads
( v. 12 ): I Wisdom dwell with prudence, not with carnal policy (the wisdom
that is from above is contrary to that, 2 Cor. i. 12 ),
but with true discretion, which serves for the right ordering of the
conversation, that wisdom of the prudent which is to understand his
way and is in all cases profitable to direct, the wisdom of
the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of
religion and an ornament to religion; and there are more witty
inventions found out with the help of the scripture, both for the
right understanding of God's providences and for the effectual
countermining of Satan's devices and the doing of good in our
generation, than were ever discovered by the learning of the
philosophers or the politics of statesmen. We may apply it to Christ
himself; he dwells with prudence, for his whole undertaking is
the wisdom of God in a mystery, and in it God abounds towards
us in all wisdom and prudence. Christ found out the knowledge
of that great invention, and a costly one it was to him,
man's salvation, by his satisfaction, an admirable expedient. We had
found out many inventions for our ruin; he found out one for our
recovery. The covenant of grace is so well ordered in all things that
we must conclude that he who ordered it dwelt with prudence.
II. It gives men good hearts, v. 13 .
True religion, consisting in the fear of the Lord, which is the
wisdom before recommended, teaches men,
1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin
as sin, and therefore to hate every false way. Wherever there is
an awe of God there is a dread of sin, as an evil, as only evil.
2. Particularly to hate pride and passion, those two common and
dangerous sins. Conceitedness of ourselves, pride and
arrogancy, are sins which Christ hates, and so do all those who
have the Spirit of Christ; every one hates them in others, but we must
hate them in ourselves. The froward mouth, peevishness towards
others, God hates, because it is such an enemy to the peace of mankind,
and therefore we should hate it. Be it spoken to the honour of religion
that, however it is unjustly accused, it is so far from making men
conceited and sour that there is nothing more directly contrary to it
than pride and passion, nor which it teaches us more to detest.
III. It has a great influence upon public affairs and the
well-governing of all societies, v. 14 .
Christ, as God, has strength and wisdom; wisdom and might are his; as
Redeemer, he is the wisdom of God and the power of God. To all
that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty.
He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has
strength for all those that strengthen themselves in him. True
religion gives men the best counsel in all difficult cases, and helps
to make their way plain. Wherever it is, it is understanding, it
has strength; it will be all that to us that we need, both for
services and sufferings. Where the word of God dwells richly it makes a
man perfect and furnishes him thoroughly for every good word
and work. Kings, princes, and judges, have of all men most need of
wisdom and strength, of counsel and courage, for the faithful discharge
of the trusts reposed in them, and that they may be blessings to the
people over whom they are set. And therefore Wisdom says, By me
kings reign ( v. 15, 16 ),
that is,
1. Civil government is a divine institution, and those that are
entrusted with the administration of it have their commission from
Christ; it is a branch of his kingly office that by him kings
reign; from him to whom all judgment is committed their power is
derived. They reign by him, and therefore ought to reign for him.
2. Whatever qualifications for government any kings or princes have
they are indebted to the grace of Christ for them; he gives them the
spirit of government, and they have nothing, no skill, no principles of
justice, but what he endues them with. A divine sentence is in the
lips of the king; and kings are to their subjects what he makes
them.
3. Religion is very much the strength and support of the civil
government; it teaches subjects their duty, and so by it kings
reign over them the more easily; it teaches kings their duty, and
so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom
religion rules.
IV. It will make all those happy, truly happy, that receive and embrace
it.
1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, v. 17 .
Those that love the Lord Jesus Christ in sincerity shall be
beloved of him with a peculiar distinguishing love: he will love
them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him:
" Those that seek me early, seek an acquaintance with me and an
interest in me, seek me early, that is, seek me earnestly, seek
me first before any thing else, that begin betimes in the days of their
youth to seek me, they shall find what they seek." Christ shall be
theirs, and they shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is
infinitely better.
(1.) They shall have as much riches and honour as Infinite Wisdom sees
good for them
( v. 18 );
they are with Christ, that is, he has them to give, and whether
he will see fit to give them to us must be referred to him. Religion
sometimes helps to make people rich and great in this world, gains them
a reputation, and so increases their estates; and the riches which
Wisdom gives to her favourites have these two advantages:--
[1.] That they are riches and righteousness, riches honestly
got, not by fraud and oppression, but in regular ways, 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. [2.] That therefore they are durable riches. Wealth gotten by
vanity will soon be diminished, but that which is well got will wear
well and will be left to the children's children, and that which is
well spent in works of piety and charity is put out to the best
interest and so will be durable; for the friends made by the mammon
of unrighteousness when we fail will receive us into everlasting
habitations, Luke xvi. 9 .
It will be found after many days, for the days of eternity.
(2.) They shall have that which is infinitely better, if they have not
riches and honour in this world
( v. 19 ):
" My fruit is better than gold, and will turn to a better
account, will be of more value in less compass, and my revenue
better than the choicest silver, will serve a better trade."
We may assure ourselves that not only Wisdom's products at last, but
her income in the mean time, not only her fruit, but her revenue, is
more valuable than the best either of the possessions or of the
reversions of this world.
4. They shall be happy in the grace of God now; that shall be their
guide in the good way, v. 20 .
This is that fruit of wisdom which is better than gold, than fine
gold, it leads us in the way of righteousness, shows us that
way and goes before us in it, the way that God would have us walk in
and which will certainly bring us to our desired end. It leads in
the midst of the paths of judgment, and saves us from deviating on
either hand. In medio virtus--Virtue lies in the midst. Christ
by his Spirit guides believers into all truth, and so leads them in
the way of righteousness, and they walk after the
Spirit.
5. They shall be happy in the glory of God hereafter, v. 21 . Therefore Wisdom leads in the paths of righteousness, not
only that she may keep her friends in the way of duty and obedience,
but that she may cause them to inherit substance and may fill
their treasures, which cannot be done with the things of this
world, nor with any thing less than God and heaven. The happiness of
those that love God, and devote themselves to his service, is
substantial and satisfactory.
(1.) It is substantial; it is substance itself. It is a happiness which
will subsist of itself, and stand alone, without the accidental
supports of outward conveniences. Spiritual and eternal things are the
only real and substantial things. Joy in God is substantial joy, solid
and well-grounded. The promises are their bonds, Christ is their
surety, and both substantial. They inherit substance; that is,
their inheritance hereafter is substantial; it is a weight of glory; it
is substance, Heb. x. 34 .
All their happiness they have as heirs; it is grounded upon their
sonship.
(2.) It is satisfying; it will not only fill their hands, but fill
their treasures, not only maintain them, but make them rich. The
things of this world may fill men's bellies
( Ps. xvii. 14 ),
but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so
capacious there is enough in God, and Christ, and heaven, to fill them.
In Wisdom's promises believers have goods laid up, not for days and
years, but for eternity; her fruit therefore is better than
gold.
22 The L ORD possessed me in the beginning of his way, before
his works of old.
23 I was set up from everlasting, from the beginning, or ever
the earth was.
24 When there were no depths, I was brought forth; when there were no fountains abounding with water.
25 Before the mountains were settled, before the hills was I
brought forth:
26 While as yet he had not made the earth, nor the fields, nor
the highest part of the dust of the world.
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 with him: and I was
daily his delight, rejoicing always before him;
31 Rejoicing in the habitable part of his earth; and my
delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very
plain, and that it is not meant of a mere essential property of the
divine nature, for Wisdom here has personal properties and actions; and
that intelligent divine person can be no other than the Son of God
himself, to whom the principal things here spoken of wisdom are
attributed in other scriptures, and we must explain scripture by
itself. If Solomon himself designed only the praise of wisdom as it is
an attribute of God, by which he made the world and governs it, so to
recommend to men the study of that wisdom which belongs to them, yet
the Spirit of God, who indited what he wrote, carried him, as David
often, to such expressions as could agree to no other than the Son of
God, and would lead us into the knowledge of great things concerning
him. All divine revelation is the revelation of Jesus Christ, which
God gave unto him, and here we are told who and what he is, as God,
designed in the eternal counsels to be the Mediator between God and
man. The best exposition of these verses we have in the first four verses of St. John's gospel. In the beginning was the Word, &c. Concerning the Son of God
observe here,
I. His personality and distinct subsistence, one with the Father and of
the same essence, and yet a person of himself, whom the Lord
possessed ( v. 22 ), who was set up ( v. 23 ), was brought forth ( v. 24, 25 ), was by him ( v. 30 ),
for he was the express image of his person, Heb. i. 3 .
II. His eternity; he was begotten of the Father, for the Lord
possessed him, as his own Son, his beloved Son, laid him in his
bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon
here. The Word was eternal, and had a being before the world, before
the beginning of time; and therefore it must follow that it was from
eternity. The Lord possessed him in the beginning of his way, of
his eternal counsels, for those were before his works. This way
indeed had no beginning, for God's purposes in himself are eternal like
himself, but God speaks to us in our own language. Wisdom explains
herself
( v. 23 ): I was set up from everlasting. The Son of God was, in the
eternal counsels of God, designed and advanced to be the wisdom and
power of the Father, light and life, and all in all both in the
creation and in the redemption of the world. That he was brought
forth as to his being, and set up as to the divine counsels
concerning his office, before the world was made, is here set forth in
a great variety of expressions, much the same with those by which the
eternity of God himself is expressed. Ps. xc. 2 , Before the mountains were brought forth. 1. Before the earth was, and that was made in the
beginning, before man was made; therefore the second Adam had a
being before the first, for the first Adam was made of the
earth, the second had a being before the earth, and
therefore is not of the earth, John iii. 31 .
2. Before the sea was
( v. 24 ), when there were no depths in which the waters were gathered
together, no fountains from which those waters might arise, none
of that deep on which the Spirit of God moved for the production of the
visible creation, Gen. i. 2 .
3. Before the mountains were, the everlasting mountains, v. 25 .
Eliphaz, to convince Job of his inability to judge of the divine
counsels, asks him
( Job xv. 7 ), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and
reap the profits of
( v. 26 ), the fields in the valleys and plains, to which the mountains are
as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose
the several parts of the world; the chief or principal part of the
dust, so it may be read, and understood of man, who was made of the
dust of the ground and is dust, but is the principal part of the dust,
dust enlivened, dust refined. The eternal Word had a being before man
was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the
world, but he was present, not as a spectator, but as the architect,
when the world was made. God silenced and humbled Job by asking him,
" Where wast thou when I laid the foundations of the earth? Who hath
laid the measures thereof? ( Job xxxviii. 4 ,
&c.). Wast thou that eternal Word and wisdom, who was the prime manager
of that great affair? No; thou art of yesterday." But here the Son of
God, referring, as it should seem, to the discourse God had with Job,
declares himself to have been engaged in that which Job could not
pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph. iii. 9;
Heb. i. 2; Col. i. 16 .
1. When, on the first day of the creation, in the very beginning of
time, God said, Let there be light, and with a word produced it,
this eternal Wisdom was that almighty Word: Then I was there, when
he prepared the heavens, the fountain of that light, which,
whatever it is here, is there substantial.
2. He was no less active when, on the second day, he stretched out the
firmament, the vast expanse, and set that as a compass upon
the face of the depth ( v. 27 ),
surrounded it on all sides with that
canopy, that curtain. Or it may refer to the exact order and method
with which God framed all the parts of the universe, as the workman
marks out his work with his line and compasses. The work in nothing
varied from the plan of it formed in the eternal mind.
3. He was also employed in the third day's work, when the waters
above the heavens, were gathered together by establishing the
clouds above, and those under the heavens by strengthening the
fountains of the deep, which send forth those waters
( v. 28 ),
and by preserving the bounds of the sea, which is the receptacle of
those waters, v. 29 .
This speaks much the honour of this eternal Wisdom, for by this
instance God proves himself a God greatly to be feared
( Jer. v. 22 )
that he has placed the sand for the bound of the sea, that the
dry land might continue to appear above water, fit to be a habitation
for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world,
who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the
Father
( v. 30 ): I was by him, as one brought up with him. As by an eternal
generation he was brought forth of the Father, so by an eternal counsel
he was brought up with him, which intimates, not only the infinite love
of the Father to the Son, who is therefore called the Son of his
love ( Col. i. 13 ),
but the mutual consciousness and good understanding that were between
them concerning the work of man's redemption, which the Son was to
undertake, and about which the counsel of peace was between them
both, Zech. vi. 13 .
He was alumnus patris--the Father's pupil, as I may say, trained
up from eternity for that service which in time, in the fulness of
time, he was to go through with, and is therein taken under the special
tuition and protection of the Father; he is my servant whom I
uphold, Isa. xlii. 1 .
He did what he saw the Father do
( John v. 19 ),
pleased his Father, sought his glory, did according to the commandment
he received from his Father, and all this as one brought up with
him. He was daily his Father's delight (my elect, in whom my
soul delighteth, says God, Isa. xliii. 1 ),
and he also rejoiced always before him. This may be understood
either,
1. Of the infinite delight which the persons of the blessed Trinity
have in each other, wherein consists much of the happiness of the
divine nature. Or,
2. Of the pleasure which the Father took in the operations of the Son,
when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his
Son was daily, day by day, during the six days of the creation,
upon that account, his delight, Exod. xxxix. 43 .
And the Son also did himself rejoice before him in the beauty
and harmony of the whole creation, Ps. civ. 31 .
Or,
3. Of the satisfaction they had in each other, with reference to the
great work of man's redemption. The Father delighted in the Son, as
Mediator between him and man, was well-pleased with what he proposed
( Matt. iii. 17 ),
and therefore loved him because he undertook to lay down his
life for the sheep; he put a confidence in him that he would go
through his work, and not fail nor fly off. The Son also rejoiced
always before him, delighted to do his will
( Ps. xl. 8 ),
adhered closely to his undertaking, as one that was well-satisfied in
it, and, when it came to the setting to, expressed as much satisfaction
in it as ever, saying, Lo, I come, to do as in the volume of
the book it is written of me.
V. The gracious concern he had for mankind, v. 31 .
Wisdom rejoiced, not so much in the rich products of the earth,
or the treasures hid in the bowels of it, as in the habitable parts
os it, for her delights were with the sons of men; not only
in the creation of man is it spoken with a particular air of pleasure
( Gen. i. 26 ), Let us make man, but in the redemption and salvation of man. The
Son of God was ordained, before the world, to that great work, 1 Pet. i. 20 .
A remnant of the sons of men were given him to be brought, through his
grace, to his glory, and these were those in whom his delights were.
His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had
been rebellious; and this he rejoiced in, in the prospect of seeing his
seed. Though he foresaw all the difficulties he was to meet with in his
work, the services and sufferings he was to go through, yet, because it
would issue in the glory of his Father and the salvation of those sons
of men that were given him, he looked forward upon it with the greatest
satisfaction imaginable, in which we have all the encouragement we can
desire to come to him and rely upon him for all the benefits designed
us by his glorious undertaking.
32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
33 Hear instruction, and be wise, and refuse it not.
34 Blessed is the man that heareth me, watching daily at my
gates, waiting at the posts of my doors.
35 For whoso findeth me findeth life, and shall obtain favour
of the L ORD .
36 But he that sinneth against me wrongeth his own soul: all
they that hate me love death.
We have here the application of Wisdom's discourse; the design and
tendency of it is to bring us all into an entire subjection to the laws
of religion, to make us wise and good, not to fill our heads with
speculations, or our tongues with disputes, but to rectify what is
amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and
comply with the good instructions that the word of God gives us, and in
them to discern the voice of Christ, as the sheep know the shepherd's
voice.
1. We must be diligent hearers of the word; for how can we
believe in him of whom we have not heart? " Hearken unto me, O you
children! " v. 32 .
"Read the word written, sit under the word preached, bless God for
both, and hear him in both speaking to you." Let children age, and what
they hearken to then, it is likely, they will be so seasoned by as to
be governed by all their days. Let Wisdom's children justify Wisdom by
hearkening to her and show themselves to be indeed her children. We
must hear Wisdom's words,
(1.) Submissively, and with a willing heart
( v. 33 ):
" Hear instruction, and refuse it not, either as that which you
need not or as that which you like not; it is offered you as a
kindness, and it is at your peril if you refuse it." Those that reject
the counsel of God reject it against themselves, Luke vii. 30 .
"Refuse it not now, lest you should not have another offer."
(2.) Constantly, and with an attentive ear. We must hear Wisdom so as
to watch daily at her gates, as beggars to receive an alms, as
clients and patients to receive advice, and to wait as servants, with
humility, and patience, and ready observance, at the posts of her
doors. See here what a good house Wisdom keeps, for every day is
dole-day; what a good school, for every day is lecture-day. While we
have God's works before our eyes, and his word in our hand, we may be
every day hearing Wisdom, and learning instruction from her. See here
what a dutiful and diligent attendance is required of all Christ's
disciples; they must watch at the gates. [1.] We must lay hold on all opportunities of getting knowledge and
grace, and must get into, and keep in, a constant settled course of
communion with God.
[2.] We must be very humble in our attendance on divine instructions,
and be glad of any place, even the meanest, so we may but be within
hearing of them, as David, who would gladly be a door-keeper in the
house of God.
[3.] We must raise our expectations of these instructions, and hearken
to them with care, and patience, and perseverance, must watch and wait,
as Christ's hearers, that hanged on him to hear him, as the word
in the original is
( Luke xix. 48 )
and
( ch. xxi. 38 ) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only in our deed. It is not enough to hearken unto
Wisdom's words, but we must keep her ways ( v. 32 ),
do every thing that she prescribes, keep within the hedges of her ways,
and not transgress them, keep in the tracks of her ways, proceed and
persevere in them. " Hear instruction and be wise; let it be a
means to make you wise in ordering your conversation." What we know is
known in vain if it do not make us wise, v. 33 .
II. An assurance of happiness to all those that do hearken to Wisdom.
They are blessed, v. 32 ,
and again v. 34 .
Those are blessed that watch and wait at Wisdom's gates; even their
attendance there is their happiness; it is the best place they can be
in. Those are blessed that wait there, for they shall not be put to
wait long; let them continue to knock awhile and it shall be opened to
them. They are seeking Wisdom, and they shall find what they seek. But
will it make them amends if they do find it? Yes
( v. 35 ): Whoso finds me finds life, that is, all happiness, all that good
which he needs or can desire. He finds life in that grace which is the
principle of spiritual life and the pledge of eternal life. He finds
life, for he shall obtain favour of the Lord, and in his
favour is life. If the king's favour is towards a wise son, much
more the favour of the King of kings. Christ is Wisdom, and he that
finds Christ, that obtains an interest in him, he finds life; for Christ is life to all believers. He that has the Son of God has
life, eternal life, and he shall obtain favour of the Lord, who is well-pleased with all those that are in Christ; nor can we
obtain God's favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her
proposals, v. 36 .
They are left to ruin themselves, and Wisdom will not hinder them,
because they have set at nought all her counsel.
1. Their crime is very great; they sin against Wisdom, rebel
against its light and laws, thwart its designs, and by their folly
offend it. They sin against Christ; they act in contempt of his
authority, and in contradiction to all the purposes of his life and
death. This is construed into hating Wisdom, hating Christ; they are
his enemies, who will not have him to reign over them. What can appear
worse than hating him who is the centre of all beauty and fountain of
all goodness, love itself?
2. Their punishment will be very just, for they wilfully bring it upon
themselves.
(1.) Those that offend Christ do the greatest wrong to themselves; they wrong their own souls; they wound their own consciences, bring a
blot and stain upon their souls, which renders them odious in the eyes
of God, and unfit for communion with him; they deceive themselves,
disturb themselves, destroy themselves. Sin is a wrong to the soul.
(2.) Those that are at variance with Christ are in love with their own
ruin: Those that hate me love death; they love that which will
be their death, and put that from them which would be their life.
Sinners die because they will die, which leaves them inexcusable, makes
their condemnation the more intolerable, and will for ever justify God
when he judges. O Israel! thou hast destroyed thyself.
INTRODUCTION TO PROVERBS 8
This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pr 8:1. The places where this proclamation is made are described, Pr 8:2; the persons to whom, Pr 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pr 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pr 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pr 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pr 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pr 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.
Ver. 1. Doth not wisdom cry?.... Christ, who is the Wisdom of God;
See Gill on "Pr 1:20"; and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. "Crying" is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a corner; truth seeks no corner, its voice is heard at noon day, it will bear the light. Now, "does not" or "shall not Wisdom cry", or Christ preach; verily he does or will, in his word, by his prophets under the former dispensation; in his own person, and by his apostles and ministers, under the present; who then would hearken to the alluring voice of a harlot, or hear Jezebel the wicked prophetess teach, when Christ himself preaches, or however by his faithful ministers?
and understanding put forth her voice? the same with Wisdom, or Christ, see Pr 8:14; by whose voice the Gospel is meant, which is the voice of Christ, which is heard and followed by the sheep of Christ, and not the voice of a stranger; and "putting it forth", giving or uttering it, signifies the publication of it.
Proverbs 8:2
Ver. 2. She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mt 5:1;
by the way; the roadside, to instruct and direct passengers as they go along, to show them the right way, and caution them against taking wrong ways; so did Christ, Mt 16:6;
in the places of the paths; or, "between the paths" {s}; where more ways than one met together, and so difficult to know which was the right path to take; here Christ stands in the ministry of the word to direct, and says, "this is the way, walk ye in it", Isa 30:21; and as there are many ways which are proposed to men to walk in, some of open profaneness and impiety, and others that have a show of religion and devotion, but both lead men wrong; the ministers of Christ show, and he by them, the way of salvation, and how to avoid such as lead to destruction, Ac 16:17.
{s} tbytn tyb "in mediis semitis", V. L. "inter semitas", Tigurine version, Baynus; so some in Vatablus; "in mediis compitis", Schultens; to the Targum, Sept. and Arabic versions.
Proverbs 8:3
Ver. 3. She crieth at the gates,.... Of the temple, or of the city, where the courts of judicature were, and persons met on civil accounts; and where people were continually passing and repassing;
at the entry of the city; meeting those that came out of the country to the city upon trade and business;
at the coming in at the doors; of the temple, or city, or private houses; all these expressions denote the publicness of the Gospel ministry, both by Christ himself, who spake openly to the world, always taught in the synagogues and temple, and in secret said nothing; and who ordered his disciples to preach what they heard and received from him upon the house tops, Joh 18:20; so did the Apostle Paul,
Ac 20:20.
Proverbs 8:4
Ver. 4. Unto you, O men, I call,.... Not angels, the fallen angels; for, as they had nothing to do with Christ, he had nothing to do with them, or say unto them, Mt 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mr 16:15, "men", whom God has loved and Christ has redeemed; these are by the Gospel called, and called effectually. There are some men indeed who are only externally called; but there are others who are also called with an holy calling, of which
See Gill on "Pr ". Some think men of eminence are here meant, as rich men, so Aben Ezra; or men of wisdom and knowledge, such as the Scribes and Pharisees, and learned doctors among the Jews; but it rather seems to design men indefinitely, of whatsoever rank or order, state or condition;
and my voice [is] to the sons of men; which some interpret of the poor, as Aben Ezra; or those who are more illiterate, or the common people; so that high and low, rich and poor, have the Gospel preached unto them; but the phrase seems to intend the same as before, the same thing is said in different words.
Proverbs 8:5
Ver. 5. O ye simple, understand wisdom,.... The Gospel, the wisdom of God in a mystery, particularly the doctrine of salvation by Christ; it is the highest wisdom to know Christ and him crucified: and they are "the simple" who are weak and easy to be imposed upon, who are here called unto; and generally speaking such are they to whom the mysteries of grace are made known, while they are hid from the wise and prudent;
and ye fools, be of an understanding heart; or "cause the heart to understand"; or "get an understanding heart" {t}; make use of all means to get spiritual wisdom and understanding; all men, let them be what they will in other respects, are fools as to a spiritual and experimental knowledge of divine things; and that man can only be said to have truly an understanding heart that knows his own folly, the plague of his heart, his need of Christ, the worth of him; and has an understanding given him to know him and his interest in him.
{t} bl wnybh "facite cor intelligere", Baynus, Mercerus; "facite ut cor vestrum intelligat", so some in Vatablus; "acquirite animum sapientem", Gejerus.
Proverbs 8:6
Ver. 6. Hear; for I will speak of excellent things,.... Such are the things of the Gospel; they not only excel what the light of nature dictates and directs to, but even what the law of Moses commands and requires; the doctrines of the Gospel are excellent in their author, nature, and use; particularly those which respect the love, grace, and mercy of God, the person and offices of Christ, the efficacy of his blood, righteousness, and sacrifice, and the great salvation which he has wrought out. These are the doctrines of grace which proceed out of Wisdom's mouth, and are such as never man spake the like; they are to be approved of, being what differ from others, and to be preferred unto them, Php 1:9; or "princely things" {u}, as the word may be rendered; which became him who is the Prince of the kings of the earth, and the Prince of peace to speak; and are worthy to be received by princes, though little known and valued by the princes of this world; and are embraced and, esteemed by those who are the princes of the Lord s people: or they are "principal" ones, or "leading" truths {w}; of the greatest importance, interesting ones; "praiseworthy", as Aben Ezra, or "honourable", as Gersom, and to be had in the highest esteem and veneration;
and the opening of my lips [shall be] right things: agreeable to right reason, though above it; consonant to the righteous law of God, and even to the perfection of God's righteousness, which is greatly glorified by the obedience, sufferings, and death of Christ, and redemption through him; and these are the excellent and principal doctrines of the Gospel, even justification by Christ's righteousness, atonement by his sacrifice, and redemption through his blood; all which are consistent with and greatly display the justice of God: nor are any of the doctrines of the Gospel licentious ones, but on the contrary teach men to live soberly and righteously; as well as they are plain and easy to such who are conversant with them, as is often expressed, and may be the sense of the word here used also.
{u} Mydygn "principalia, i.e. digna principibus", Mercerus, Gejerus, Michaelis; "ducalia", Gussetius, p. 485. {w} "Praecipua quaedam", Tigurine versions.
Proverbs 8:7
Ver. 7. For my mouth shall speak truth,.... And nothing but the truth; and nothing more or less can be spoken by Wisdom, or Christ, who is truth itself; nothing else can come out of his mouth, or drop from his lips; all the doctrines of Christ are agreeable to the Scriptures of truth, and are what the Spirit of truth leads into; and the whole is called "the word of truth": there are many very particular and special truths, but the principal one is salvation by Jesus Christ;
and wickedness [is] an abomination to my lips; the sin of lying more especially, as opposed to truth; this is detestable to wisdom, what Christ never suffered his lips to utter; for no lie is of the truth, but of Satan the father of lies; and, as it is abhorred by Christ, it ought to be by all good men.
Proverbs 8:8
Ver. 8. All the words of my mouth [are] in righteousness,.... Or "with righteousness" {x}; are connected with it, are agreeable to it; are righteous ones, consistent with righteousness, with the righteous nature, will, and law of God: or "are concerning righteousness" {y} the necessity of righteousness in order to eternal life; the insufficiency of man's own righteousness to entitle to it; the need, worth, and excellency of the righteousness of Christ for that purpose; and of the propriety and usefulness of a life of righteousness and holiness, which the grace of God instructs men in;
[there is] nothing froward or perverse in them; that is contrary to right reason, or to the law of God, or to the Scriptures of truth, or to the analogy of faith; nor is there any contradiction in the doctrines of the Gospel one to another, but an entire harmony and uniformity in them; they are not "yea" and "nay".
{x} qdub "cum justitia", Piscator, Gejerus, Michaelis;
meta dikaiosunhv, Sept. {y} "Gloriatio de justitia sua, vel invitatio ad accipiendam justitiam per fidem", Cocceius.
Proverbs 8:9
Ver. 9. They [are] all plain to him that understandeth,.... Whose understanding is enlightened by the Spirit of God; who is a spiritual man, that has a discerning, and can judge of spiritual things: as for the carnal man, let him have what natural knowledge or wisdom he will, he cannot know these things; for they are spiritually discerned, and can only be discerned by spiritual men. The Bible is a sealed book to others, learned or unlearned; the mysteries or doctrines of the Gospel are hid in parables from such; but those to whom Christ has given an understanding to know him, these know them, and they are plain unto them: for though there are some things hard to he understood in the Scriptures, as in Paul's epistles, and some sublime truths in the Gospel; yet those which are necessary to salvation are easily understood; that faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save the chief of sinners, is a very plain one;
and right to them that find knowledge; a spiritual and experimental knowledge of Christ and his truths. The Targum is,
"to them who desire knowledge;''
and so the Syriac version; that seek for it heartily and diligently, in a right way, in the use of proper means, under the direction and by the assistance of the Spirit of God.
Proverbs 8:10
Ver. 10. Receive my instruction, and not silver,.... Not but that silver may be desired, sought after and received, consistent with the instructions of wisdom; though an anxious, immoderate, sinful pursuit after it, hinders the reception of them; and when they are in competition, the one is to be preferred to the other: the doctrines of the Gospel are of more worth, and more to be desired, than thousands of gold and silver; and therefore the meaning is, that the instruction of wisdom should be received rather than silver; it should have the preference; so Gersom interprets it, and with which agrees the following clause:
and knowledge rather than choice gold; that is, the knowledge of Christ, and the knowledge of God in Christ; the knowledge of the Gospel, and the truths of it; a spiritual and experimental knowledge of these things is of more value than the finest gold, than the gold of Ophir; see Ps 19:10.
Proverbs 8:11
Ver. 11. For wisdom [is] better than rubies,.... A sort of precious stones: or, "than precious stones" {z} in general; so the Targum and Septuagint, Arabic and Syriac versions; even than all of them, as the Vulgate Latin version; or, than "pearls" {a}, or "carbuncles" {b}: there are none equal to it, nor is it to be procured by them; see
Job 28:16;
and all the things that may be desired are not to be compared to it;
See Gill on "Pr 3:15".
{z} Mynynpm "gemmis", Baynus; "prae gemmis politis", Schultens. {a} "Margaritas", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus, Michaelis; "unionibus", Cocceius. {b} "Carbunculis", Junius & Tremellius, Piscator.
Proverbs 8:12
Ver. 12. I Wisdom dwell with Prudence,.... Here Wisdom begins to speak in her own person, and continues to do so unto the end of the chapter; or Christ describes himself, pencils out and draws his own picture, and a most lovely one it is. In this clause Christ is described by the habitation in which he dwells, "I Wisdom inhabit Prudence" {c}; so the words may be rendered; that is the house in which I dwell: or by his companion with whom he dwells, "with Prudence"; that is my companion with whom I am familiarly conversant. The phrase, taken both ways, shows that Christ is very largely, yea, fully possessed of prudence; as a man that dwells in a house is the proprietor and possessor of it, so prudence is Christ's; it belongs to him, he enjoys it; he dwells in prudence, and prudence dwells in him; all the treasures of wisdom and knowledge are in him, and the Spirit of wisdom rests upon him: and also it shows that prudence is natural to him, and not adventitious; it does not come from abroad, nor does he go abroad for it; he and Prudence are as it were born and brought up together in one and the same house: and likewise that there is an intimacy and familiarity between them; Prudence is most present with Christ, is always near him, and ready at hand to be exercised by him; as it was when he was incarnate on earth; he "dealt prudently", as it was prophesied he should, Isa 52:13; which appeared in his disputation with the doctors in the temple at twelve years of age; by his prudent answers to the ensnaring questions of his enemies; and throughout the whole of his ministry, both as to the manner and matter of it and particularly at the time of his seizure, arraignment, trial, and crucifixion. Or by "prudence" may be meant prudent men, such as are possessed of this quality or virtue, and with such Wisdom, or Christ, dwells; not with the wise and prudent of this world; nor with such who are so in their own conceit; but with such who are sensible of their folly; who are humbled under a sense of sin, and are made wise unto salvation; who believe in Christ, which is a point of the highest prudence; and who walk circumspectly, not as fools, but as wise; such as these have the presence and company of Christ;
and find out knowledge of witty inventions; the word twmzm is sometimes used in an ill sense, and is rendered "wicked devices",
Pr 12:2; and may be taken in this sense here. Christ, who is God omniscient, knows all that is in the hearts of men; all their thoughts, schemes, and devices; he found out, he scented the knowledge of them when here on earth; he was privy to the secret thoughts and wickedness of men's hearts; he knew all the hypocritical designs and views of the Pharisees, when they tempted him with ensnaring questions; he was apprised of all the ways and methods they devised to take away his life before the time, and so escaped them; he found out the knowledge of Judas's wicked scheme to betray him, and spoke of it to him and others before it was executed; and he knew all the wicked devices and stratagems of Satan against himself, in tempting him in the wilderness, and in putting it into the heart of Judas to betray him; and he knows all his wiles and artful schemes to decoy his people, and makes them known unto them, so that they are not ignorant of his devices. Moreover, it may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in
Jer 23:20; and particularly as relating to man's redemption and salvation: this is a device or "invention" of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a "witty" invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace. And this scheme Christ has full knowledge of, being in the bosom of his Father, as one brought up with him; and was the Angel of the great council, and present when the design was formed; and besides he has found it to his cost, even at the expense of his precious blood; and so has "obtained", or "found redemption" for us, as the phrase is in Heb 9:12, and having found it, and the knowledge of it, he makes it known to others by his Spirit, word, and ministers. Likewise these "witty inventions" may be interpreted of the whole Gospel, and the doctrines of it; the Gospel is an "invention", not of men, but of God; not a scheme and device of men, but of God; it is not taught by men, and learned of them, or of them only, but of God; and a "witty" one it is, it is the wisdom of God, the manifold wisdom of God, though esteemed foolishness by men. This Christ has "found out the knowledge of"; he has full and perfect knowledge of it, it is hid in him; it came and was preached by him, as it never was before or since; and he communicated, and still does communicate the knowledge of it; and blessed are they that know the joyful sound!
{c} hmre ytnkv "habito astutim", Cocceius; "prudentiam", Michaelis; "solertiam", Schultens.
Proverbs 8:13
Ver. 13. The fear of the Lord [is] to hate evil,.... All evil in general, evil thoughts, evil words, evil actions, evil company, evil worship, and evil doctrines; and by "the fear of the Lord", which shows itself in an hatred of evil, because of the loathsome nature of it, and being contrary to God and his will, and as it appears in the glass of the law, and especially in the glass of pardoning love, is meant not the fear of his judgments and wrath, or a distrust of his grace and goodness, much less an hypocritical fear, or a mere show of devotion; but a reverential affection for him, which is peculiar to children; a filial, godly fear, which is consistent with strong faith, great joy, and true courage; and is opposite to pride and self-confidence, and is accompanied with real holiness; it takes its rise from the grace of God, and is greatly increased and promoted by the discoveries of his love and goodness: this is brought into the account and description of wisdom, to distinguish it from carnal wisdom; to commend wisdom from its holiness; for this the beginning of wisdom, yea, wisdom itself,
Job 28:28;
pride and arrogancy, and the evil way, and the froward mouth, do I hate; these are the particulars of evil, which Wisdom, or Christ, declares his hatred of. "Pride", which appears in men in thinking too highly of themselves, in speaking too well of themselves, in despising others, in setting up and trusting to their own righteousness for salvation, and in crying up the purity and power of human nature; this is very contrary to the spirit of the meek and lowly Jesus, and must be hateful to him: "arrogancy" differs little from pride, and the two words in the Hebrew are very much the same, very little differ; it is an ascribing that to a man's self which does not belong to him, whether in things natural, civil, or spiritual; when men attribute their justification and salvation to their own works, it is arrogancy, and must be hateful to Christ; who been at so much pains and expense to bring in everlasting righteousness, and work out salvation for men: it is the height of arrogancy in a man to conceit he a power to regenerate, renew, and convert himself, and, with the haughty Arminian, Grevinchovius, to say, he has made himself to differ from others; this must be hateful to Christ, by whose Spirit and grace this only is done: and it is a piece of arrogancy when men ascribe all the good works done by them to their own power, when without Christ they can do nothing; which therefore must be displeasing to him. "The evil way", as Aben Ezra observes, is an evil custom and course of sinning; a man's own way, which he chooses and delights in, and which leads to destruction: "and the froward mouth" is the mouth that speaks perverse things; things contrary to a man's own heart, contrary to truth, to the rule of the divine word, to the Gospel, to Christ and his people, and to all men; which must be hateful and abominable to him who is truth itself.
Proverbs 8:14
Ver. 14. Counsel [is] mine, and sound wisdom,.... The words and sentiments in this and the following clause are the same with those in
Job 12:13; and scent to be taken from thence, which are spoken of God; and being here applied to Wisdom, show that a divine Person is meant; and are very applicable to him who the Wisdom of God, and the power of God; and on whom rests the Spirit of wisdom and understanding, of counsel, and of might, and of the fear of the Lord, 1Co 1:24. "Counsel" belongs to him, and is used and exercised by him, as concerned with the Father and Spirit, both in the words of nature and grace; to whom all the purposes and counsels of God are known; and who was consulted in the creation of man, and in his redemption, reconciliation, and salvation; the council of peace being between them both: and it belongs to him, and is used by him with respect to his people; he is council to them; he gives them counsel and advice, he being the wonderful Counsellor; he gave it in person when here on earth, both to sinners and to saints, and which continues on record: the Gospel is the counsel of Christ, and it is very suitable and seasonable, hearty, sincere, and faithful; is freely given, and, being taken, infallibly succeeds; see Re 3:18. And he is council for them; he appears for them in court; introduces their persons, and presents their petitions to his Father; pleads their cause, is their advocate, answers to all charges and accusations; and calls for and requires, in point of law and justice, every blessing of goodness for them. "Sound wisdom" belongs to Christ; "wisdom", from whence he has his name in this book; "sound" wisdom, such as is solid and substantial, real and true, in opposition to the wisdom of the world, to knowledge falsely so called, to carnal, sensual, and earthly wisdom. The Gospel may be meant, which is the wisdom of God in a mystery; sound doctrine, a form of sound words, the wholesome words of our Lord Jesus: both grace and glory may be intended, which are both in the gift of Christ; grace is that "wisdom" which he makes his people to "know in the hidden part"; and glory is that "sound wisdom" laid up for the righteous, the better and more enduring substance in heaven. The word here used signifies essence or substance; and some render it, "whatsoever is" {d}; whatever has a being, that is Christ's; all creatures are his, the earth and the fulness of it, and they that dwell therein;
I [am] understanding; essentially as a divine person; his understanding is infinite; there is no searching of it; it reaches to all persons and things: as Mediator, the Spirit of wisdom and understanding rests on him without measure, by which he was furnished for his prophetic office; as man, his understanding was amazing to all that knew him, and heard him. Christ not only has an understanding, but he is understanding itself; he is the fountain, author, and giver of understanding; of all the natural understanding there is in men; of the light of nature and reason, of those intellectual faculties which men are possessed of; and of all the spiritual understanding in divine things, which his people are partakers of, 1Jo 5:20;
I have strength; as the mighty God; which appears in his creation of all things out of nothing, in his upholding all things by his power, and in his government of the world. As Mediator, he has the Spirit of might upon him; all power in heaven and earth is given him; his strength is manifest in the salvation of his people, when he came travelling in the greatness of it to save them; by fulfilling the law for them; by bearing their sins, and the punishment due to them; and by destroying all their enemies: and in his plucking them out of the hands of Satan, out of the burning, out of the mire and clay at conversion; in bearing and supporting them under all their burdens, afflictions, and temptations, and in preserving them safe to his kingdom and glory; and in giving them strength in the mean time to bear the cross, to withstand temptations and corruptions, to exercise the graces of the spirit, and perform the duties of religion.
{d} hyvwt "essentia", Montanus, Tigurine version; "quicquid est", Junius & Tremellius; "realitas", Michaelis; "soliditas", Schultens.
Proverbs 8:15
Ver. 15. By me kings reign,.... Christ is the Prince of the kings of the earth, the King of kings, and Lord of lords; they are made kings by him, and are under him; he sets them up, and deposes them at pleasure; they have their kingdoms, crowns, and sceptres from him, and are accountable to him. The Syriac version renders it, "for me"; it is for the sake of Christ they reign; and they ought to seek his glory, and the good of his kingdom and interest. Moreover, as it is by him they are set up as kings and governors, and are preserved and continued in their governments by him; so it is by him that they rule well who do so, that they reign justly, wisely, happily, and successfully; all the wisdom which appears in their administrations is all from him; all those wise laws, which are enacted by them for the good of their subjects, is owing to the wisdom and prudence he gives them;
and princes decree justice; these may design such who are under kings, are assisting to them in government; who are of their privy council, and give advice in making laws, and putting them into execution. Here it particularly regards their making just and righteous laws for the good of the state, in which they are employed by kings; or their advising to them, and assisting in drawing them up: and now all the wisdom that is necessary hereunto, and which is conspicuous herein, is all from Christ; who has the spirit of princes in his hands, and orders and directs them as he pleases. The Targum is,
"I anoint princes with justice.''
Proverbs 8:16
Ver. 16. By me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and integrity; all which they have from Christ, as well as their power of ruling, that rule well;
and nobles, [even] all the judges of the earth; the word {e} for nobles signifies persons of a "free" spirit, generous, bountiful men; such as are called "benefactors", Lu 22:25; so one of the Ptolemys, king of Egypt, was called Evergetes. Such who govern, not in a cruel and rigorous manner, but with clemency and gentleness; who, as they are "free" and noble themselves, their subjects are a free people, and enjoy their privileges and liberties fully and quietly. And "the judges of the earth" are such, as sit on benches of justice, hear and try causes, and pass sentence on men; which requires great skill and knowledge, and much faithfulness and integrity, which all that perform their office aright have from Christ. How great therefore must he be! how wise and just! from whom all rulers, supreme and subordinate, have their power; prudence, generosity, and justice!
{e} Mybydn "munifici sive liberales", Vatablus; "ingenui", Junius & Tremellius, Gejerus; "munifici", Piscator; "generosi", Schultens.
Proverbs 8:17
Ver. 17. I love them that love me,.... Those that love Christ are such who are born again, and have a spiritual and experimental knowledge of him; that believe in him, have seen his loveliness, have had his love shed abroad in their hearts, and a view of his fulness and suitableness; some comfortable apprehensions of their relation to him, and interest in him, and are indulged with communion with him: the love with which such souls love Christ springs from their very hearts, is cordial and sincere; it gives him the preference to all objects, to all creatures, angels or men, and to all creature enjoyments; it is drawn out to all of Christ, and to all that belong to him, or are his; and though it may be lost, become remiss and abate in its fervency, it cannot be lost; and is what is very acceptable to Christ, and highly esteemed of by him: it shows itself by a high veneration for the truths and doctrines of his Gospel; by a strict regard to his commands and ordinances; by a hearty affection for his people; by parting with and bearing all for his sake; a carefulness of offending him, and losing his company; by an earnest desire after his presence, and delight in it, and by a concern at his absence; by a diligent inquiry after him in the use of means until he is found, and by the joy expressed at finding of him: now such Christ loves; not that he begins to love his people when they begin to love him, for he loved them from everlasting; as appears by his espousing their persons, undertaking their cause, and taking the care and charge of their persons, grace, and glory, so early; and by his assumption of their nature in time, and by his suffering and dying for them; all which were before they had any love to him: but this points out and describes the persons, who may be assured of the love of Christ to them, since their love to him springs from his to them; besides, it designs some fresh manifestations of his love, and the continuance of it; as well as suggests that he has future blessings to bestow on such, as fresh marks of his affection, and instances of his love to them; such as granting them his gracious presence, giving them more grace; causing all things, even afflictions, to work together for their good; preserving and keeping them from falling, and at last giving them eternal glory and happiness; see
Joh 14:21;
and those that seek me early shall find me: and they are such who see their need of Christ, and know the worth of him; and those seek to him in the use of means, the word and ordinances, and as assisted by his Spirit and grace, for pardon, righteousness, life, and salvation, which are only to be had in him: and they may be said to "seek [him] early", or "morning him" {f}, who seek him in the morning of youth, or in the first place, above all things else, and that with the greatest eagerness and earnestness, diligence and importunity; and such always are successful; they "find" Christ, and life, righteousness, and salvation in him, and every blessing, and therefore are happy,
See Gill on "Pr 3:13".
{f} yrxvm "quaerentes diluculo me", Montanus; "qui me mane quaerunt", Tigurine version, Michaelis.
Proverbs 8:18
Ver. 18. Riches and honour [are] with me,.... By "riches" are meant not the riches of Christ's person, the perfections of his nature, his works, and his vast empire over all creatures, and the revenues arising from thence, which though durable, yet not communicable; not temporal riches, which, though with him, and at his dispose, yet these, at least a large share of them, and in common, is not given to his people, nor are they durable; but the riches of grace, redeeming, justifying, pardoning, and sanctifying grace, are intended, and the riches of glory in another world: and so "honour" designs not that which he has as a divine Person, or as Mediator, which is incommunicable; much less temporal honour, for though this is with him and from him, as appears Pr 8:15; yet it is not usually given to his followers, who are not the great and noble, but generally reckoned the offscouring of all things; nor is such honour durable; but the honour he gives his people lies in their being espoused to him, in being the sons of God through him, in being made by him kings and priests unto God, and in reigning with him here and for ever;
[yea], durable riches and righteousness; which last some understand as another adjunct and epithet of riches, and represent them in opposition to mammon of unrighteousness, or to riches either ill-gotten or ill-managed; and expresses another property of Christ's riches of grace and glory, as being what are come by in a way of righteousness into his hands, and are distributed faithfully by him; though rather it respects a distinct thing which is with Christ, and in his hands to give, even his justifying righteousness, consisting of his active and passive obedience, which he has wrought out, is in him, and given by him to his people; and is what is called the righteousness of God and of faith; which secures from condemnation and entitles to eternal life; and is an everlasting one, as durable as his riches are, which are his fulness that ever continues with him: pardon is "simul" and "semel" {g}, and for ever; sanctifying grace, as faith, hope, and love, always abide; and about the riches of glory there can be no doubt of the permanency of them; and the same may be said of honour both here and hereafter.
{g} "At once" and "once for all".
Proverbs 8:19
Ver. 19. My fruit [is] better than gold, yea, than fine gold,.... This is said in allusion to the fruit that grows on trees, Wisdom, or Christ, being a tree of life, See Gill on "Pr 3:18"; and so he is compared to other trees, So 2:3. His "fruit" are the blessings of grace, such as redemption, reconciliation, pardon, justification, adoption, and eternal life; these are his by covenant, are procured by him, and are communicated from him; also the graces of his Spirit called fruits, as faith, hope, love, &c. of which he is the author and object; and even good works, the fruits of his grace; they are done in virtue of union to him, by his strength, and are directed to his glory: and all these, especially his grace and the blessings of it, are preferable to the finest gold; they are more valuable as to their intrinsic worth and excellency; they are more useful and profitable, being for the good and welfare of immortal souls; and they are more satisfying and more lasting, and which cannot be obtained with such a corruptible thing as gold is;
and my revenue than choice silver; as the former word refers to fruits that grow on trees, this to such as spring from seed sown in the earth; see Le 23:39, where the same word is used as here, and is also rendered "revenue" in Jer 12:13; Christ himself is compared to seed, and so his word, Joh 12:24; and the fruit or revenue thereof is the same as before: or else the allusion is to the profit arising from riches, from estates, and their annual rent; or from money put out to use, or improved by commerce, and so signifies the same with the gain and merchandise of wisdom, See Gill on "Pr 3:14". Aben Ezra construes the words thus, "my revenue is choicer than silver"; but our version is best.
Proverbs 8:20
Ver. 20. I lead in the way of righteousness,.... As a king his subjects, a shepherd his flock; as a guide to persons that are ignorant and out of the way; as parents their children, teaching them to go; or as a master his scholars: and the way Wisdom, or Christ, leads his people in, is "the way of righteousness"; the doctrine of righteousness, or the way and manner of a sinner's justification in the sight of God; all men are out of the way of it, and are ignorant of the right way; Christ leads them into it: he leads them off of their own righteousness by showing that it does not deserve the name of one; that it is unacceptable to God, unprofitable to him, and insufficient to justify them before him; and he leads them to his own righteousness, which he has wrought out; and shows them that this is answerable to the demands of law and justice, is acceptable to God, and imputed by him without works; and this he does in his word and by his Spirit: and in this way of righteousness he leads them into his Father's presence with acceptance; to himself, in which he beholds them with pleasure; and to eternal glory, which gives them a title to it: he also leads into the practice of righteousness; he teaches them, and they learn of him works of righteousness; he goes before them by way of example, and he gives them his Spirit and grace to enable them to perform them; and which may more especially be intended in the next clause;
in the midst of the paths of judgment: of truth and holiness; in his commandments and ordinances; in all which they are led not against their wills but with them; and not only walk but run with the greatest cheerfulness in those ways and paths of his.
Proverbs 8:21
Ver. 21. That I may cause those that love me to inherit substance,.... Substantial blessings, blessings indeed, as all spiritual ones are; and substantial grace, as every grace is; and substantial communion with God and Christ, which is a real thing, and had in the way of righteousness; also substantial happiness hereafter, as eternal life is; which being expressed by "substance", or "that which is" {g}, as the word used signifies, denotes the reality of it; it being not only actually promised, prepared, and laid up for the saints, but is what is known by them now, and of which they have the earnest and pledge; as also the solidity of it, being opposed to the vain and shadowy things of this life; as well as the riches, valuableness, and continuance of it; it is enduring substance, which cannot be wasted nor taken away; which is in its own nature incorruptible, and the saints will always continue to enjoy it. God himself may be meant, who is most eminently
vy, that which is, a self-existent Being, and the Being of beings, essence itself, and of whom the saints are heirs, and who will be their portion now and for ever, Ro 8:17; and such that shall enjoy this inheritance are those that "love" Christ; to them it is promised, for them it is prepared, and to them it will be given, Jas 1:12 1Co 2:9, not that their love to Christ is the meritorious cause of so valuable a blessing; but this describes the persons that shall have it, and points out a proper disposition for it, without which none would be fit to enjoy it; and besides there is a connection between grace and glory; to which may be added, that this shows that Christ does not love in word only, saying, "I love them that love me", Pr 8:17; but in deed also; and how much he esteems the love of his people; and it is designed to encourage the faith and hope of weak believers, who, though they do not so strongly believe in Christ, yet truly love him. And be it further observed, that this substance is enjoyed by way of inheritance; it is not purchased, nor acquired, but bequeathed and given to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever, as inheritances are; and so Aben Ezra observes, that it signifies an eternal possession;
and I will fill their treasures; the treasures of their hearts,
Mt 12:35; Christ now fills their understandings with spiritual knowledge, their souls with grace, their minds with peace and joy, and their hearts with food and gladness; and hereafter he will fill them to full satisfaction with knowledge, holiness, and joy, and will be all in all to them.
{g} vy "quod est", Junius & Tremellius; "rem solido vereque subsistentem", Gejerus; "solidum illud", Schultens.
Proverbs 8:22
Ver. 22. The Lord possessed me in the beginning of his way,.... Not "created me", as the Targum and the Septuagint version; which version Arius following gave birth to his pernicious doctrine; who from hence concluded Christ is a creature, and was the first creature that God made, not of the same but of a like nature with himself, in some moment or period of eternity; and by whom he made all others: the Word, or Wisdom of God is never said to be created; and if as such he was created, God must have been without his Wisdom before he was created; besides, Christ, as the Word and Wisdom of God, is the Creator of all things, and not created, Joh 1:1; but this possession is not in right of creation, as the word is sometimes used, Ge 4:1; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in Zec 13:5; it denotes the Lord's having, possessing, and enjoying his word and wisdom as his own proper Son; which possession of him is expressed by his being with him and in him, and in his bosom, and as one brought forth and brought up by him; as he was "in the beginning of his way" of creation, when he went forth in his wisdom and power, and created all things; then he did possess his Son, and made use of him, for by him he made the worlds: and "in the beginning of his way" of grace, which was before his way of creation; he began with him when he first went out in acts of grace towards his people; his first thoughts, purposes, and decrees concerning their happiness, were in him; the choice of their persons was made in him; God was in him contriving the scheme of their peace, reconciliation, and salvation; the covenant of grace was made with him, and all fulness of grace was treasured up in him: the words may be rendered, "the Lord possessed me, the beginning of his way" {h}; that is, who am the beginning, as he is; the beginning of the creation of God, the first cause, the efficient of it, both old and new; see Col 1:18. So Aben Ezra, who compares with this Job 40:19. This shows the real and actual existence of Christ from eternity, his relation to Jehovah his Father, his nearness to him, equality with him, and distinction from him: it is added, for further illustration and confirmation's sake,
before his works of old; the creation of the heavens and the earth; a detail of which there is in the following verses.
{h} wkrd tyvar ynnq "possidet me principium viae suae", Pagninus, Michaelis, Schultens; "habuit me principium viae suae", Cocceius.
Proverbs 8:23
Ver. 23. I was set up from everlasting,.... I, a person, and not a quality; a person, and not a nature; the person of Christ as the Son of God, and not the human nature of Christ, which then did not exist; this phrase designs the ordination and constitution of Christ in his office as Mediator. So the Vulgate Latin version renders it, "I was ordained"; Christ was foreordained to be the Redeemer and Saviour of men, to be the propitiation for their sins, to be the head of the church, and the Judge of the world. It intends likewise his inauguration into his office, and his investiture with it; and because anointing with oil was used in installing persons into the offices of prophet, priest, and king; hence Christ's instalment into his office as Mediator is here expressed by an anointing; for the words may be rendered, "I was anointed" {i}; it takes in all that goes to his constitution as Mediator, his call, appointment, and investiture; and the whole of his office, every part and branch of it; and chiefly his kingly office, with reference to which the same word is used Ps 2:6; and so Gersom paraphrases it,
"and there were given to me power, dominion, and greatness;''
all which suppose the eternity of his person; for had he not existed from everlasting, he could not have been set up, and anointed as Mediator, or invested with his office as such;
from the beginning, or ever the earth was; or from the first of the earth, or the original of it; that is, before all time, before the earth or anything was created; this further confirms the eternal existence of Christ's person, the antiquity of his office, the early provision of grace in him as Mediator for his people, and may lead to entertain high and honourable thoughts of him.
{i} ytkon "uncta sum", Cocceius, Michaelis, Schultens; "inuncta fui", Gejerus.
Proverbs 8:24
Ver. 24. When [there were] no depths, I was brought forth,.... Not only in the decree of God, as the head of the elect; foreordained to be the Redeemer of them, and to be the propitiation for their sins; and appointed the Judge of the world, and heir of all things; but "was begotten", as the Targum and Syriac version; the Septuagint is, "he begot me"; and so it is to be understood of the eternal generation and sonship of Christ; for the word ytllwx is used of generation,
Job 15:7. Christ is the firstborn of every creature, begotten, born, and brought forth before any creature was in being; see Ps 2:7; before the depths of the great sea were formed, for they were made by him, Ps 95:1; when there were no depths, but the infinite being and perfections of God, and the thoughts and purposes of his heart, which are his deep things, Job 11:7;
when [there were] no fountains abounding with water; or "heavy", or "honoured" {k} with it; when the fountains of the great deep were not; and when there were no other fountains which form rivers, and water the earth; when there were none but God the fountain of living waters; then was Christ as the only begotten son of God; and who was also set up as the fountain of all grace, life, and salvation for his people.
{k} ydbkn "aggravati", Pagninus; "praegravati", Vatablus; "gravati", Michaelis; "honorabiles", Gejerus.
Proverbs 8:25
Ver. 25. Before the mountains were settled,.... "Plunged" {l}, or fixed in the earth; and which was done by the great strength of the Lord, upon their proper bases, Ps 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, De 33:15; to be before the mountains is a periphrasis of eternity, and is a phrase expressive of God's eternity; and being here used of the Son's, shows his eternity is the same with his Father's,
Ps 90:2;
before the hills was I brought forth; which is repeated partly to show the importance of it; this being a matter of infinite moment and concern, and deserving of the strictest attention and observation; and partly to show the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed.
{l} webjh "defixi", Montanus; "mergerentur", Tigurine version; "immersi", Vatablus, Junius & Tremellius.
Proverbs 8:26
Ver. 26. While as yet he had not made the earth,.... That is, the Lord, who possessed Wisdom, or Christ, and by whom he was set up; he as yet had not made the earth, when this was done; this shows that the earth had a beginning, contrary to those philosophers who asserted the eternity of it; that Christ was before that was, for it was made by him; and consequently he must be eternal, and was before any man was, since the earth was made before man; and that he was not of the earth, earthy, as was the first man;
nor the fields; the plain parts of the earth, in opposition to the mountains and hills before mentioned; the valleys and meadows that lay between them, full of grass, flowers, and fruits; pleasant to behold, and profitable to be enjoyed; so the word is also rendered Job 5:10; and "valleys", by the Targum here: or the "out parts" {m}; the extremities of the earth, the two poles of it; the uninhabitable parts of the earth, as distinct from the habitable part of it afterwards mentioned: or all with out it; the ambient and spacious ether;
nor the highest part of the dust of the world: meaning, not the mountains and hills, which are before mentioned, and are the highest part of the earth; but rather "the chief of the dust of the earth" {n}, as the words may be rendered; these are the metals and minerals within it; the gold, silver, and precious stones, of which we read very early, Ge 2:12; or the "beginning", the first and chief, the "prima materia", even the dusts of the world, out of which man and all the creatures were made, Ge 2:6. Dr. Lister {o} was of opinion that sand was once the most exterior and general cover of the surface of the whole earth; partly because all our northern mountains are covered with it, more or less, at this day; and partly because of its great hardness, durableness, and unalterable quality; and the higher the mountains be, he says, still the more and coarser the sand is; and if so, this might with propriety be called the highest part of the dust of the earth. But Christ was before any of them, as well as is more excellent than they. Or it may be man is designed, who was made of the dust of the earth; even the first man Adam, so Jarchi, Ge 2:7; before whom Christ was: yea, the human nature of Christ himself may be meant, which is fairer than any of the children of men, and the chief of all the individuals of human nature; being without sin, and united to the Son of God, and also the curious workmanship of the Spirit of God. Now Christ, as the Son of God, as the only begotten of the Father, existed before his human nature did, or before he was the Son of man.
{m} twuwx "quae extra sunt", Tigurine version, Vatablus; "exteriora", Cocceius, Michaelis. {n} var "caput", Montanus, Tigurine version; "summam", Cocceius, Michaelis, Schultens. {o} In Philosoph. Transact. abridged, vol. 2. p. 452, 453.
Proverbs 8:27
Ver. 27. When he prepared the heavens, I [was] there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when he garnished them with the sun, moon, and stars; then was Christ present, not as a mere spectator, but as a co-worker; see Heb 1:10; and even the third heaven, the place and state of glorified saints, prepared for them from the foundation of the world, Mt 25:34;
when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Pr 26:10; or made the earth with the sea globular, which make one terraqueous globe: or "made a circle" {p}; all around it, called the circle of the earth, on which he sits,
Isa 40:22; this compass may design the vast expanse or firmament of heaven, which is stretched and drawn around the terraqueous globe as a canopy or curtain. Christ was with his Father on the first day's creation of the heavens; and on the second day, when the firmament was made, and was before them both.
{p} gwx wqxb "describendo circulum", Montanus, Mercerus, Cocceius, Michaelis, Schultens.
Proverbs 8:28
Ver. 28. When he established the clouds above,.... In which the waters are bound, and yet are not rent under them; and where, in the thin air, they hang heavy with them; where they are weighed by measure, and a decree made for them when they shall fall; and when they do, the Lord makes small the drops of water, which the clouds do drop and distil on men abundantly; the spreadings of which are beyond understanding, and are unaccountable, and must be referred to the power of God; who has settled and established them in the heavens, and the laws of them,
Job 26:8;
when he strengthened the fountains of the deep; gave them strength, and still continues it, to cast out their waters, which run into the main sea, and feed and fill it, and return to their place again; which strength of flowing and reflowing can be attributed to nothing else but to the great power of God, Ge 7:11.
Proverbs 8:29
Ver. 29. When he gave to the sea his decree, that the waters should not pass his commandment,.... A perpetual decree, which never has been altered nor never will: he has placed the sand for the bounds of the sea everywhere, which it cannot pass, though its waves toss, foam, and roar; this is his decreed place, with which he has shut it up, as with doors, bars, and bolts; so that those proud waves may come hitherto and no further, Jer 5:22;
when he appointed the foundations of the earth; which are laid on the seas and floods; nay, the earth is hung like a ball in the air upon nothing; and yet its foundations are such as that it shall not be removed; being the purpose and decree, the power and might, of the Lord himself, Job 26:7. Now Christ was present when those were laid, for he was concerned in the laying of them himself, Heb 1:10. The Lord asks Job where he was then, Job 38:4; he was not theft in being, but Christ was.
Proverbs 8:30
Ver. 30. Then I was by him, [as] one brought up [with him],.... He was then, and from all eternity, "by him", or "with him" {q}; which denotes his co-existence with God, and his relation to him as his Father; his nearness to him, his equality with him, and his distinction from him: he was by him when the names of God's elect were put down in the book of life; he was by him and with him in the council and covenant of grace and peace; and so in the creation of all things, and has been ever since; not as a onlooker, but as a party concerned; and not as subordinate and inferior to his Father, but equal with him. The word
Nwma, translated "brought up", is differently rendered; Symmachus and Theodotion render it "strengthened"; as Christ was set up in his mediatorial office, he was strengthened in it by his Father; and was in his view, council, and covenant, the man of his right hand, made strong for himself: the Targum renders it "faithful", so the Tigurine version; as Christ was to him that appointed him, faithful to all he promised and was intrusted with. Many translate it an "artificer" or "workman" {r}, as Nma in So 7:1; and so Christ was a co-worker, a worker with God in the making of all things, the heavens, earth, and sea, and all in there; not as an instrument, but as a co-efficient cause of them; which is a proof of his proper deity, and equality with God. But others think the word has the sense of nursing, or being nursed, educated, or brought up. Some {s} take it actively, as in Ru 4:16 Es 2:7; and interpret it of Christ's nursing the creation, or cherishing, supporting, and preserving all creatures in their being when made; particularly of his nourishing and cherishing the church and people of God committed to his care. Others {t} passively, of his being "brought up", as our version; and so the Latin interpreter of the Targum renders it "nursed up at his side"; which expresses the tender regard of his Father to him, as his begotten Son; in whose bosom he lay and was bore, as a nursing father bears his son in his bosom,
Nu 11:12; and by whom, as Mediator, he was trained up in the performance of his office;
and I was daily his delight; or "delights" {u}; exceeding delightful to him. The Father loved the Son from all eternity, with a love of complacency and delight, Joh 17:24; this delight was founded in relation to him, in sonship; and in likeness, he being the express image of his person; in sameness of nature, he being of the same nature and perfections with his Father: and he delighted in him as a workman, in the works which he did, being the same he saw him do; and in him as Mediator, in his constitution as such, and in engaging as a surety, to obey and suffer in the stead of his people, Isa 42:1; he not only delighted in him day by day, throughout the six days of the creation, when he was by him as a workman, but before, and even from the days of eternity; from the date of his commencement as Mediator; in the foreviews of his human nature, obeying and suffering in it; and of the salvation of the elect by him, and of his own glory in it;
rejoicing always before him; being always in his presence, and acceptable to him; rejoicing in having the same nature and perfections with him, and in the relation he stood in to him; and also in the view of the works of creation and redemption he would be jointly concerned in with him; which joy always did and ever will continue. There is a mutual pleasure and delight which the Father and Son have in each other, and in all that they are concerned; and especially in what respects the salvation of the chosen people. The allusion in the word used in this clause is to children's playing in the presence of their parents; which is a diversion to the one, and a pleasure to the other.
{q} wlua "cum eo", V. L. "apud eum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. {r} Nwma armazousa, Sept. "cuneta componens", V. L. "artifex vel opifex", Gejerus; so Schindler, col. 90. {s} "Nutritius", Montanus, Pagninus, Baynus; "educans", Junius & Tremellius. {t} "Alumnus", Vatablus, Piscator, Mercerus; "alumna", Schultens; "in sinu gestatus filius", Cocceius; so Gussetius, p. 77. and Noldius, p. 379. No. 1884. and Stockins, p. 71. {u} Myewvev "deliciae", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; "obleclationes", Schultens.
Proverbs 8:31
Ver. 31. Rejoicing in the habitable part of his earth,.... In that part of the earth which is habitable; in filling it with inhabitants; in preserving and sustaining it in being, and the inhabitants of it; in governing it, and ordering all things in it for the best, according to his infinite wisdom and the counsel of his will; in bestowing the bounties of his providence, and in being the light and life of men: all which were done by him with the greatest ease, as well as pleasure and delight; it was a kind of sport or play unto him, as the word used signifies {w}; and so in Pr 8:30, which shows the allusion is to a nurse child. Moreover, this may have a peculiar view to the saints and people of God, and to those particular spots of ground in God's earth where they should dwell; for as the earth was made, and is continued on their account; so the very place of their birth and abode, as well as of their conversion, were afore appointed and fixed by the Lord, which Christ in his eternal mind had a foreview of, and took a pleasure in: besides, they themselves are the habitation of God, and Christ, and the blessed Spirit; the church of God is his dwelling place on earth, where he delights to dwell, over whom he rejoices to do good, and whom he makes glad; so some read the words, "making glad the habitable part of his earth" {x}. Once more, the new earth, which will be after this is passed, away, may be truly called his, or the second Adam's earth; and in which only righteous persons shall dwell, and with whom the tabernacle of God shall be, or with whom Christ shall dwell a thousand years; and in the foreview of this he may be thought to take delight and pleasure, even before the world was. The human nature of Christ may not be amiss thought of, which was formed in the lower parts of the earth, and therefore he is called the fruit of the earth, Ps 139:15 Isa 4:2; and may be said to be habitable, in which the fulness of the Godhead dwells, and the Word tabernacled, and is the true tabernacle; in the foreview of which the Son of God rejoiced, as to be produced without sin by the Holy Spirit, and adorned with his graces, and to be united to his person; in which he was to work out the salvation of his people, and be glorified; and his, joy, in the foreview of it, appears by his frequent appearances in a human form before his actual incarnation, as "preludiums" of it;
and my delights [were] with the sons of men; or of Adam, of fallen Adam; not with angels, but with men; not with all men, only some; and those as considered as the objects of his own and his Father's love; as beheld in the glass of his Father's decrees; as chosen in him, and given him by his Father; as his children, and as his spouse and bride. The word for "delights" is not only in the plural number, but its two first radical letters are doubled, which, in the Hebrew language, increases the signification of the word; and so expresses the exceeding great delight and pleasure which Christ took in his people from everlasting; his love was then a love of the utmost complacency and delight, and continued, notwithstanding their fall in Adam, though by nature children of wrath, and transgressors from the womb. This appears by his early engagement as a surety for them; by his espousing their persons and their cause; by assuming their nature in time; by suffering and dying in their room and stead, and working out salvation for them; by bearing them on his heart in heaven, and there interceding for them; by taking them out of a state of nature; by visiting them with his grace and presence; and by bringing them, through a variety of trials, safe to his kingdom and glory.
{w} tqxvm "ludens", V. L. Montanus, Piscator, Cocceius; "ludebam", Pagninus; "ludo", Tigurine version, Mercerus, Gejerus; "lusitans", Michaelis, Schultens. {x} "Laetificans in orbe habitabili terram ejus", Junius & Tremellius, Amama; "ridens, vel faciens ridere alios", Baynus.
Proverbs 8:32
Ver. 32. Now therefore hearken unto me, O ye children,.... Children of his and his Father, with whom his delights were; predestinated to the adoption of children; children of the covenant and promise, given to him as such in the covenant; for whom he became man, suffered and died, to gather together regenerated ones, by which they appear to be the children of God: these Wisdom here addresses in the most affectionate manner; Christ, having finished the account and description of himself, reassumes his former exhortation, Pr 8:5; and enforces it by the several particulars in the above description. From the consideration of his wisdom, riches, eternity, nearness to God, and his delights with men, he exhorts them to "hearken" to him, to his voice in the Gospel, and to what he says there; such who see themselves lost and perishing, the hungry and thirsty, the naked and weary, the disconsolate and afflicted, the poor and indigent; and also to his voice in his precepts and commands, to embrace his doctrines, and submit to his ordinances;
for blessed [are they that] keep my ways; it is a happiness to be in the ways of Christ, to be kept in them, and to keep them; Christ has promised and does vouchsafe his presence in them; there is a pleasure enjoyed in observing them; and though not for keeping, yet in keeping Christ's commands, there is great reward, Ps 19:11.
Proverbs 8:33
Ver. 33. Hear instruction,.... The instruction of wisdom, the Gospel of Christ; which instructs men in things relating to God the Father; as that he is the God and Father of his people, the God of all grace, the giver and sender of Christ, and all good things by him; in things respecting Christ, his person, office, grace, and righteousness; in things that appertain to the Spirit of God, his deity, personality, and operations of grace on the souls of men; in the knowledge of themselves, their impurity, impotence, and unrighteousness; and in the way of salvation by Jesus Christ, and therefore to be hearkened to;
and be wise; this is the way to be wise to that which is good, both as to the knowledge and practice of it; to be wise unto salvation, and with respect to everlasting things and a future state; and the Gospel instruction teaches men to behave wisely, to walk in wisdom towards them that are without;
and refuse it not; for this is not to be wise, but to act the part of fools; and such as do so despise their own souls, show that they have no care of them, or concern for their eternal welfare, Pr 1:7; for, if this is rejected, there is no escaping eternal damnation, Heb 2:3.
Proverbs 8:34
Ver. 34. Blessed [is] the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him,
Lu 10:16; they have their commission from him; are his ambassadors, and represent him; receive their gifts from him; speak according to his mind and will, revealed in his word, and preach him himself. This shows with what attention and reverence the Gospel should be heard; what credit should be given unto it; how it ought to be put in practice; this accounts for the efficacy of it on the souls of men, it being no other than the word of Christ, or Christ himself speaking; and from hence it appears how sad and dreadful will be the case of such that despise it: to hear it is the way to have the knowledge of Christ, and an increase of it; faith in Christ, and a growth therein; the joy of faith, and a furtherance of it; love to Christ, and aboundings in it; and to have spiritual food and nourishment; wherefore it is both the duty and privilege of persons to hear the Gospel of Christ, since these things come by it;
watching daily at my gates; the gates of Wisdom's house, the church of Christ, which are the public ordinances thereof; called in Scripture the gates of Zion, Ps 87:2; in allusion to the gates of cities, where Wisdom cries, or the ministers of Christ preach, Pr 1:21; see
Isa 26:1; or to the gates of kings, palaces, where courtiers watch to be admitted and received as favourites, or to give in their petitions for themselves or others, Es 6:10. The church is the palace of the great King; it is an honour to be admitted here, to have a name and a place here, and to sit with the King at his table. Or to the door of the tabernacle, where the people of Israel assembled for worship; or to the gates of the temple, where the priests and Levites watched,
Ex 29:42. "Watching" is opposed to sleep, both to bodily sleep and to sleepy frames of soul; and to intemperance, not only by eating and drinking, but with the cares of this life; and it denotes circumspection, diligence, and attention. Here sensible sinners watch in the ministry of the word and ordinances, if anything drops that they can catch at, suitable to their case and circumstances; as Benhadad's servants did, 1Ki 20:33; and here souls, under darkness and desertion, watch for spiritual light and comfort, as they that watch for the morning; and here every believer watches for his spiritual edification and establishment in the truth; and which should be "daily" or "day after day", one Lord's day after another; taking all opportunities, in season and out of season, consistent with the duties of their calling, to hear the word; and so they are to continue to the end of life; for happy is he that shall be found thus watching when his Lord cometh, Lu 12:37;
waiting at the posts of my doors; either in allusion to scholars, who wait the opening of the school doors to go in first, as Jarchi observes: Christ is a teacher; sensible souls are his disciples or scholars; the church is the school where they learn of him, and learn him; and waiting at the door posts of it shows early seeking to Christ, and eagerness for instruction from him, Lu 21:38. Or the allusion may be to clients, waiting at the doors of counsellors {y}, for counsel, and for patronage and protection, to plead their cause for them; Christ is the wonderful Counsellor, the Advocate with the Father, the Redeemer, mighty and strong, to plead the cause of his people; and therefore it is right to wait at his doors, with whom are counsel and sound wisdom: or else to beggars, that wait at the door for alms; who knock, and wait until the door is opened; tell their case, and wait for relief; receive repulses, and wait still; and will not depart till something is given. So saints should wait at the throne of grace, and upon the word and ordinances, for answers of prayer, performance of promises, and the presence of God and Christ: and so should sinners wait on the outward ministry of the word, remembering the ease of the poor man at the pool, who waited long, and at last had a cure, Joh 5:5; since faith comes hereby; the Spirit and his graces, Christ and the knowledge of him, are had by such means, as follows.
{y} "Sub galls cantum consultor ubi ostia pulsat", Horat. Sat. l. 1. Sat. 1. v. 10.
Proverbs 8:35
Ver. 35. For whoso findeth me findeth life,.... Of finding Christ,
See Gill on "Pr 3:13". Such that find Christ find "life" or "lives" {z}, life spiritual and eternal; till they are found of Christ, and find him in effectual calling, they are dead; but, when called by his grace and converted, they live a life of justification and sanctification; they live a life of faith on Christ, of holiness from him, and communion with him: and such that find life in this sense find spiritual food in and from Christ, to support this life; and spiritual clothing, a justifying righteousness, called the justification of life, and which is the comfort of it; and rest in him, which makes life pleasant and delightful. Such an one finds that which of all things is most valuable, the life of his immortal soul; and which he can find nowhere else; and which, being found, can never be lost, for he finds eternal life in him; and has both a right unto it, and a meetness for it; yea, has the beginning, pledge, and earnest of it, 1Jo 5:11;
and shall obtain favour of the Lord; by which is meant, not favour among men, though that is had from the Lord, it is he that gives it; nor temporal blessings, for in this sense favour is not to men of spiritual skill and wisdom; rather spiritual blessings, an access to God, acceptance with him; the presence of God, and communion with him; peace of conscience, and every needful supply of grace: but it seems most principally to design the love, grace, and good will of God, the spring and fountain of all blessings: and "obtaining" it does not intend getting an interest in it, for that is free and sovereign; nor is there anything in men, or done by them, which can procure it; but an enjoyment of it. The word {a} used signifies a drawing it out, as water out of a well; and denotes that it is before it is drawn out or manifested; that it is in the heart of God, and lies hid there, from whence it flows as from a well or fountain; and is enjoyed in the exercise of the grace of faith; when the Lord remembers his people, and encompasses them about with it; or draws it out in great lengths, or grants continued and comfortable manifestations of it; see Ps 36:10.
{z} Myyx "vitas", Montanus. {a} qpy "educet", Pagninus, Montanus; "hauriet", V. L. "haurit", Vatablus, Mercerus, Gejerus; "depromit", Schultens.
Proverbs 8:36
Ver. 36. But he that sinneth against me,.... Or misses the mark, as the word {b} signifies; and which is observed by Aben Ezra; see
Jud 20:16. Christ is the mark and scope of the counsels of God; of the covenant of grace; of the Scriptures; of the Gospel, the truths and promises of it; of the graces of the Spirit, and of all spiritual duties and services; and to whom we are to look for heaven and eternal happiness, Php 3:14; and such miss the mark who look for salvation elsewhere, either by the light of nature; or by the law of Moses; or by any moral performances, or any religious exercises; or by a mere profession of religion, even the best. The word is frequently used for sinning; which is an aberration or straying from, or missing, the mark of the law. Some sin against Christ doctrinally, who say he is not come in the flesh, or that Jesus is not the Christ; who deny his proper deity, his divine and eternal Sonship; and treat his blood, righteousness and salvation, with any degree of contempt: they sin against him practically that slight his Gospel, neglect his ordinances, transgress his laws, and evilly treat his people. Sinning against him is very aggravating; it is against him in whom all grace and mercy is, and from whom it comes to the sons of men; who is the Saviour of men from sin, and in whom alone salvation is. Wherefore everyone that thus sins against him
wrongeth his own soul; is injurious to it, and to the spiritual and eternal welfare of it; all sin is hurtful to the souls of men, especially sins against Christ; since there is no other Saviour but him, no other sacrifice for sin but his; and therefore to such there can be no other than a fearful looking for of judgment, that trample him under foot, and treat his blood, righteousness, and sacrifice, in a contemptuous manner, Heb 10:26;
all they that hate me; as do the seed of the serpent, the whole world that lies in wickedness, all unregenerate persons, and even many professors of religion; they hate him privately, being without love to him, or loving others more than him; and positively and practically, by despising his Gospel, or not walking worthy of it; by disclaiming doctrines, casting off his yoke, and maltreating his people; all which arise from the corruption of their nature; for this hatred or enmity is original and natural; it is deeply rooted in their minds, and irreconcilable without the grace of God, and is always undeserved. Wherefore such are said to
love death; not formally and intentionally, for death in any shape cannot be desirable; not a corporeal death, and much less an eternal one; but interpretatively and consequentially, as they love that which brings death upon them both in body and soul, and so are reckoned to love death itself.
{b} wajx "qui vero aberraverit a me", Michaelis.
John Gill's Exposition of the Entire Bible.
The will of God is made known by the works of
creation, and by the consciences of men, but more clearly by
Moses and the prophets. The chief difficulty is to get men to attend
to instruction. Yet attention to the words of Christ, will guide the
most ignorant into saving knowledge of the truth. Where there is an
understanding heart, and willingness to receive the truth in love,
wisdom is valued above silver and gold.
The will of God is made known by the works of
creation, and by the consciences of men, but more clearly by
Moses and the prophets. The chief difficulty is to get men to attend
to instruction.
Yet attention to the words of Christ, will guide the
most ignorant into saving knowledge of the truth. Where there is an
understanding heart, and willingness to receive the truth in love,
wisdom is valued above silver and gold.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary