Wisdom has built her house. She has carved out her seven pillars.
KJV
Wisdom hath builded her house, she hath hewn out her seven pillars:
Commentary
Commentary
Christ and sin are rivals for the soul of man, and here we are told how
they both make their court to it, to have the innermost and uppermost
place in it. The design of this representation is to set before us life
and death, good and evil; and there needs no more than a fair stating
of the case to determine us which of those to choose, and surrender our
hearts to. They are both brought in making entertainment for the soul,
and inviting it to accept of the entertainment; concerning both we are
told what the issue will be; and, the matter being thus laid before us,
let us consider, take advice, and speak our minds. And we are therefore
concerned to put a value upon our own souls, because we see there is
such striving for them.
I. Christ, under the name of Wisdom, invites us to accept of his
entertainment, and so to enter into acquaintance and communion with him, ver. 1-6 .
And having foretold the different success of his invitation
( ver. 7-9 )
he shows, in short, what he requires from us
( ver. 10 )
and what he designs for us
( ver. 11 ),
and then leaves it to our choice what we will do, ver. 12 .
II. Sin, under the character of a foolish woman, courts us to accept of
her entertainment, and
( ver. 13-16 )
pretends it is very charming, ver. 17 .
But Solomon tells us what the reckoning will be, ver. 18 .
And now choose you, this day, whom you will close with.
1 Wisdom hath builded her house, she hath hewn out her seven
pillars:
2 She hath killed her beasts; she hath mingled her wine; she
hath also furnished her table.
3 She hath sent forth her maidens: she crieth upon the highest
places of the city,
4 Whoso is simple, let him turn in hither: as for him that
wanteth understanding, she saith to him,
5 Come, eat of my bread, and drink of the wine which I have
mingled.
6 Forsake the foolish, and live; and go in the way of
understanding.
7 He that reproveth a scorner getteth to himself shame: and he
that rebuketh a wicked man getteth himself a blot.
8 Reprove not a scorner, lest he hate thee: rebuke a wise man,
and he will love thee.
9 Give instruction to a wise man, and he will be yet wiser:
teach a just man, and he will increase in learning.
10 The fear of the L ORD is the beginning of wisdom: and the
knowledge of the holy is understanding.
11 For by me thy days shall be multiplied, and the years of thy
life shall be increased.
12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.
Wisdom is here introduced as a magnificent and munificent queen, very
great and very generous; that Word of God is this Wisdom in which God
makes known his goodwill towards men; God the Word is this Wisdom, to
whom the Father has committed all judgment. He who, in the chapter
before, showed his grandeur and glory as the Creator of the world, here
shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his
undertaking appears the manifold wisdom of God in a mystery. Now
observe here,
I. The rich provision which Wisdom has made for the reception of all
those that will be her disciples. This is represented under the
similitude of a sumptuous feast, whence it is probable, our Saviour
borrowed those parables in which he compared the kingdom of
heaven to a great supper, Matt. xxii. 2; Luke xiv. 16 .
And so it was prophesied of, Isa. xxv. 6 .
It is such a feast as Ahasuerus made to show the riches of his
glorious kingdom. The grace of the gospel is thus set before us in
the ordinance of the Lord's supper. To bid her guests welcome,
1. Here is a stately palace provided, v. 1 .
Wisdom, not finding a house capacious enough for all her guests, has
built one on purpose, and, both to strengthen it and to beautify it,
she has hewn out her seven pillars, which make it to be very
firm, and look very great. Heaven is the house which Wisdom has built
to entertain all her guests that are called to the marriage-supper of
the Lamb; that is her Father's house, where there are many mansions,
and whither she has gone to prepare places for us. She has hanged the
earth upon nothing, there in it we have no continuing city; but heaven
is a city that has foundations, has pillars. The church is Wisdom's
house, to which she invites her guests, supported by the power and
promise of God, as by seven pillars. Probably, Solomon refers to
the temple which he himself had lately built for the service of
religion, and to which he would persuade people to resort, both to
worship God and to receive the instructions of Wisdom. Some reckon the
schools of the prophets to be here intended.
2. Here is a splendid feast got ready
( v. 2 ): She has killed her beasts; she has mingled her wine; plenty of
meat and drink are provided, and all of the best. She has killed her
sacrifice (so the word is); it is a sumptuous, but a sacred feast,
a feast upon a sacrifice. Christ has offered up himself a sacrifice for
us, and it is his flesh that is meat indeed and his
blood that is drink indeed. The Lord's supper is a feast of
reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more
than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can
desire-righteousness and grace, peace and joy, the assurances of God's
love, the consolations of the Spirit, and all the pledges and earnests
of eternal life. Observe, It is all Wisdom's own doing; she has
killed the beasts, she has mingled the wine, which denotes both
the love of Christ, who makes the provision (he does not leave it to
others, but takes the doing of it into his own hands), and the
excellency of the preparation. That must needs be exactly fitted to
answer the end which Wisdom herself has the fitting up of.
II. The gracious invitation she has given, not to some particular
friends, but to all in general, to come and take part of these
provisions.
1. She employs her servants to carry the invitation round about in the
country: She has sent forth her maidens, v. 3 .
The ministers of the gospel are commissioned and commanded to give
notice of the preparations which God has made, in the everlasting
covenant, for all those that are willing to come up to the terms of it;
and they, with maiden purity, not corrupting themselves or the word of
God, and with an exact observance of their orders, are to call upon all
they meet with, even in the highways and hedges, to come and
feast with Wisdom, for all things are now ready, Luke xiv. 23 .
2. She herself cries upon the highest places of the city, as one
earnestly desirous of the welfare of the children of men, and grieved
to see them rejecting their own mercies for lying vanities. Our Lord
Jesus was himself the publisher of his own gospel; when he had sent
forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb. ii. 3 .
He stood, and cried, Come unto me. We see who invited; now let
us observe,
(1.) To whom the invitation is given: Whoso is simple and wants understanding, v. 4 .
If we were to make an entertainment, of all people we should not care
for, much less court, the company of such, but rather of philosophers
and learned men, that we might hear their wisdom, and whose table-talk
would be improving. "Have I need of madmen?" But Wisdom invites such,
because what she has to give is what they most need, and it is their
welfare that she consults, and aims at, in the preparation and
invitation. He that is simple is invited, that he may be made wise, and
he that wants a heart (so the word is) let him come hither, and
he shall have one. Her preparations are rather physic than food,
designed for the most valuable and desirable cure, that of the mind.
Whosoever he be, the invitation is general, and excludes none that do
not exclude themselves; though they be ever so foolish, yet,
[1.] They shall be welcome.
[2.] They may be helped; they shall neither be despised nor despaired
of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see
( John ix. 41 ),
but the simple, those who are sensible of their simplicity and ashamed
of it, and him that is willing to become a fool, that he may be
wise, 1 Cor. iii. 18 .
(2.) What the invitation is.
[1.] We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character
of the invited, that are simple and want understanding? Wisdom's
doors stand open to such, and she is desirous to have some conversation
with them, one word for their good, nor has she any other design upon
them.
[2.] We are invited to her table
( v. 5 ): Come, eat of my bread, that is, taste of the true pleasures that
are to be found in the knowledge and fear of God. By faith acted on the
promises of the gospel, applying them to ourselves and taking the
comfort of them, we feed, we feast, upon the provisions Christ has made
for poor souls. What we eat and drink we make our own, we are
nourished and refreshed by it, and so are our souls by the word of God;
it has that in it which is meat and drink to those that have
understanding.
(3.) What is required of those that may have the benefit of this
invitation, v. 6 .
[1.] They must break off from all bad company: " Forsake the
foolish, converse not with them, conform not to their ways, have no
fellowship with the works of darkness, or with those that deal in such
works." The first step towards virtue is to shun vice, and therefore to
shun the vicious. Depart from me, you evil-doers. [2.] They must awake and arise from the dead; they must live, not in
pleasure (for those that do so are dead while they live), but in the
service of God; for those only that do so live indeed, live to some
purpose. "Live not a mere animal-life, as brutes, but now, at length,
live the life of men. Live and you shall live; live
spiritually, and you shall live eternally," Eph. v. 14 .
[3.] They must choose the paths of Wisdom, and keep to them: " Go in
the way of understanding; govern thyself henceforward by the rules
of religion and right reason." It is not enough to forsake the foolish,
but we must join ourselves with those that walk in wisdom, and walk in
the same spirit and steps.
III. The instructions which Wisdom gives to the maidens she sends to
invite, to the ministers and others, who in their places are
endeavouring tot serve her interests and designs. She tells them,
1. What their work must be, not only to tell in general what
preparation is made for souls, and to give a general offer of it, but
they must address themselves to particular persons, must tell them of
their faults, reprove, rebuke, v. 7, 8 .
They must instruct them how to amend-- teach, v. 9 .
The word of God is intended, and therefore so is the ministry of that
word, for reproof, for correction, and for instruction in
righteousness.
2. What different sorts of persons they would meet with, and what
course they must take with them, and what success they might
expect.
(1.) They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord,
as they did, 2 Chron. xxx. 10 ,
would treat them spitefully, Matt. xxii. 6 .
And, though they are not forbidden to invite those simple ones to
Wisdom's house, yet they are advised not to pursue the invitation by
reproving and rebuking them. Reprove not a scorner; cast not these
pearls before swine, Matt. vii. 6 .
Thus Christ said of the Pharisees, Let them alone, Matt. xv. 14 .
"Do not reprove them."
[1.] "In justice to them, for those have forfeited the favour of
further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to
idols, let them alone; lo, we turn to the Gentiles. "
[2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves
shame for the disappointment." Secondly, "You exasperate
them; do it ever so wisely and tenderly, if you do it faithfully, they
will hate you, they will load you with reproaches, and say all the ill
they can of you, and so you will get a blot; therefore you had better
not meddle with them, for your reproofs will be likely to do more hurt
than good."
(2.) They would meet with others, who are wise, and good, and just;
thanks be to God, all are not scorners. We meet with some who are so
wise for themselves, to just to themselves, as to be willing and glad
to be taught; and when we meet with such,
[1.] If there be occasion, we must reprove them; for wise men are not
so perfectly wise but there is that in them which needs a reproof; and
we must not connive at any man's faults because we have a veneration
for his wisdom, nor must a wise man think that his wisdom
exempts him from reproof when he says or does any thing foolishly; but
the more wisdom a man has the more desirous he should be to have his
weaknesses shown him, because a little folly is a great blemish
to him that is in reputation for wisdom and honour. [2.] With our reproofs we must give them instruction, and
must teach them, v. 9 .
[3.] We may expect that our doing so will be taken as a kindness, Ps. cxli. 5 .
A wise man will reckon those his friends who deal faithfully with him:
"Rebuke such a one, and he will love thee for thy plain dealing,
will thank thee, and desire thee to do him the same good turn another
time, if there be occasion." It is as great an instance of wisdom to
take a reproof well as to give it well,
[4.] Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions
that are given him; he will increase in learning, will grow in
knowledge, and so grow in grace. None must think themselves too wise to
learn, nor so good that they need not be better and therefore need not
be taught. We must still press forward, and follow on to know till we
come to the perfect man. Give to a wise man (so it is in the
original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the LXX.), occasion
to show his wisdom, and he will show it, and the acts of wisdom will
strengthen the habits.
IV. The instructions she gives to those that are invited, which her
maidens must inculcate upon them.
1. Let them know wherein true wisdom consists, and what will be their
entertainment at Wisdom's table, v. 10 .
(1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a
dread of his wrath, are that fear of him which is the beginning, the
first step towards true religion, whence all other instances of it take
rise. This fear may, at first, have torment, but love will, by degrees,
cast out the torment of it.
(2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is
understanding, the things pertaining to the service of God (those
are called holy things ), that pertain to our own sanctification;
reproof is called that which is holy, Matt. vii. 6 .
Or the knowledge which holy men have, which was taught by the holy
prophets, of those things which holy men spoke as they were moved by
the holy Ghost, this is understanding; it is the best and
most useful understanding, will stand us in most stead and turn to the
best account.
2. Let them know what will be advantages of this wisdom
( v. 11 ):
" By me thy days shall be multiplied. It will contribute to the
health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten
their days. It will bring thee to heaven, and there thy days shall be
multiplied in infinitum--to infinity, and the years of thy
life shall be increased without end. " There is no true wisdom but
in the say of religion and no true life but in the end of that way.
3. Let them know what will be the consequence of their choosing or
refusing this fair offer, v. 12 .
Here is,
(1.) The happiness of those that embrace it: " If thou be wise, thou
shalt be wise for thyself; thou wilt be the gainer by it, not
Wisdom." A man cannot be profitable to God. It is to our own good that
we are thus courted. "Thou wilt not leave the gain to others" (as we
do our worldly wealth when we die, which is therefore called another
man's, Luke xvi. 12 ),
"but thou shalt carry it with thee into another world." Those that are
wise for their souls are wise for themselves, for the soul is the man;
nor do any consult their own true interest but those that are truly
religious. This recommends us to God, and recovers us from that which
is our folly and degeneracy; it employs us in that which is most
beneficial in this world, and entitles us to that which is much more so
in the world to come.
(2.) The shame and ruin of those that slight it: " If thou
scornest Wisdom's proffer, thou alone shalt bar it. "
[1.] "Thou shalt bear the blame of it." Those that are good must thank
God, but those that are wicked may thank themselves; it is not owing to
God (he is not the author of sin); Satan can only tempt, he cannot
force; and wicked companions are but his instruments; so that all the
fault must lie on the sinner himself.
[2.] "Thou shalt bear the loss of that which thou scornest; it will be
to thy own destruction; thy blood will be upon thy own head, and the
consideration of this will aggravate thy condemnation. Son,
remember, that thou hadst this fair offer made thee, and thou
wouldst not accept it; thou stoodest fair for life, but didst choose
death rather."
13 A foolish woman is clamorous: she is simple, and knoweth
nothing.
14 For she sitteth at the door of her house, on a seat in the
high places of the city,
15 To call passengers who go right on their ways:
16 Whoso is simple, let him turn in hither: and as for him
that wanteth understanding, she saith to him,
17 Stolen waters are sweet, and bread eaten in secret is
pleasant.
18 But he knoweth not that the dead are there; and that her
guests are in the depths of hell.
We have heard what Christ has to say, to engage our affections to God
and godliness, and one would think the whole world should go after him;
but here we are told how industrious the tempter is to seduce unwary
souls into the paths of sin, and with the most he gains his point, and
Wisdom's courtship is not effectual. Now observe,
I. Who is the tempter-- a foolish woman, Folly herself, in
opposition to Wisdom. Carnal sensual pleasure I take to be especially
meant by this foolish woman ( v. 13 );
for that is the great enemy to virtue and inlet to vice; that defiles
and debauches the mind, stupefies conscience, and puts out the sparks
of conviction, more than any thing else. This tempter is here described
to be,
1. Very ignorant: She is simple and knows nothing, that is, she
has no sufficient solid reason to offer; where she gets dominion in a
soul she works out all the knowledge of holy things; they are lost and
forgotten. Whoredom, and wine, and new wine, take away the
heart; they besot men, and make fools of them.
(2.) Very importunate. The less she has to offer that is rational the
more violent and pressing she is, and carries the day often by dint of
impudence. She is clamorous and noisy
( v. 13 ),
continually haunting young people with her enticements. She sits at
the door of her house ( v. 14 ),
watching for a prey; not as Abraham at his tent-door, seeking an
opportunity to do good. She sits on a seat (on a throne, so the
word signifies) in the high places of the city, as if she had
authority to give law, and we were all debtors to the flesh, to live
after the flesh, and as if she had reputation, and were in honour,
and thought worthy of the high places of the city; and perhaps
she gains upon many more by pretending to be fashionable than by
pretending to be agreeable. "Do not all persons of rank and figure in
the world" (says she) "give themselves a greater liberty than the
strict laws of virtue allow; and why shouldst thou humble thyself so
far as to be cramped by them?" Thus the tempter affects to seem both
kind and great.
II. Who are the tempted--young people who have been well educated; these
she will triumph most in being the ruin of. Observe,
1. What their real character is; they are passengers that go right
on their ways ( v. 15 ),
that have been trained up in the paths of religion and virtue and set
out very hopefully and well, that seemed determined and designed for
good, and are not (as that young man, ch. vii. 8 ) going the way to her house. Such as these she has a design upon,
and lays snares for, and uses all her arts, all her charms, to pervert
them; if they go right on, and will not look towards her, she
will call after them, so urgent are these temptations.
(2.) How she represents them. She calls them simple and wanting understanding, and therefore courts them to her school,
that they may be cured of the restraints and formalities of their
religion. This is the method of the stage (which is too close an
exposition of this paragraph), where the sober young man, that has been
virtuously educated, is the fool in the play, and the plot is to make
him seven times more a child of hell than his profane
companions, under colour of polishing and refining him, and setting him
up for a wit and a beau. What is justly charged upon sin and impiety
( v. 4 ),
that it is folly, is here very unjustly retorted upon the ways of
virtue; but the day will declare who are the fools.
III. What the temptation is
( v. 17 ): Stolen waters are sweet. It is to water and bread, whereas
Wisdom invites to the beasts she has killed and the wine she has
mingled; however, bread and water are acceptable enough to those that
are hungry and thirsty; and this is pretended to be more sweet and pleasant than common, for it is stolen water and bread
eaten in secret, with a fear of being discovered. The pleasures of
prohibited lusts are boasted of as more relishing than those of
prescribed love; and dishonest gain is preferred to that which is
justly gotten. Now this argues, not only a bold contempt, but an
impudent defiance,
1. Of God's law, in that the waters are the sweeter for being stolen
and come at by breaking through the hedge of the divine command. Nitimur in vetitum--We are prone to what is forbidden. This
spirit of contradiction we have from our first parents, who thought the
forbidden tree of all others a tree to be desired. 2. Of God's curse. The bread is eaten in secret, for fear of
discovery and punishment, and the sinner takes a pride in having so far
baffled his convictions, and triumphed over them, that, notwithstanding
that fear, he dares commit the sin, and can make himself believe that,
being eaten in secret, it shall never be discovered or reckoned for.
Sweetness and pleasantness constitute the bait; but, by the tempter's
own showing, even that is so absurd, and has such allays, that it is a
wonder how it can have any influence upon men that pretend to
reason.
IV. An effectual antidote against the temptation, in a few words, v. 18 .
He that so far wants understanding as to be drawn aside by these
enticements is led on, ignorantly, to his own inevitable ruin: He
knows not, will not believe, does not consider, the tempter will
not let him know, that the dead are there, that those who live
in pleasure are dead while they live, dead in trespasses and
sins. Terrors attend these pleasures like the terrors of death
itself. The giants are there-- Rephaim. It was this that ruined
the sinners of the old world, the giants that were in the earth in
those days. Her guests, that are treated with those stolen
waters, are not only in the highway to hell and at the brink of it,
but they are already in the depths of hell, under the power of
sin, led captive by Satan at his will, and ever and anon lashed by the
terrors of their own consciences, which are a hell upon earth The
depths of Satan are the depths of hell. Remorseless sin is
remediless ruin; it is the bottomless pit already. Thus does Solomon
show the hook; those that believe him will not meddle with the
bait.
INTRODUCTION TO PROVERBS 9
In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests, Pr 9:1; as having made large and suitable provisions for them, Pr 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his, Pr 9:3; When it is observed who are and who are not to be reproved, with the reasons of it, Pr 9:7; and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter, Pr 9:10; And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant, Pr 9:13; and plying passengers that go by her door, and inviting them in to partake of her provisions, Pr 9:14; the consequence of which is sure and certain death and destruction to her guests, Pr 9:18.
Ver. 1. Wisdom hath builded her house,.... Or "Wisdoms": of which see Pr 1:20; Christ, the Wisdom of God, is meant, in whom and from whom all wisdom is. Various are the opinions concerning this house built by him. Some take it to be the whole circle of sciences, and the seven pillars to be the seven liberal ones, as Aben Ezra; though rather, as others, it may design the schools of the prophets, in which young men were trained up in the knowledge of divine and spiritual things. Some would have the whole universe to be meant, and the seven pillars to be the seven days of creation, as Jarchi; or the seven planets, as others: it is an odd notion of Grotius, that the human body is intended, with its five senses; and, to make up the number seven, adds the voice and memory: rather the human nature of Christ, which is a temple, a tabernacle, a house in which the Godhead dwells, is built by Wisdom, made without the hands of men; and then its seven pillars are the graces of the Spirit, by which it was supported and adorned; see
Isa 11:2; Some understand it of the temple of a regenerate man's heart; in which God, Father, Son and Spirit, dwell. But there are two other senses, which bid fairest one of them to be right; either the heavenly glory, the house not made with hands, Christ's Father's house, in which are many mansions for his people; and which is a city whose builder and maker is God, and is prepared by Christ; and stands firm upon the promises of God, the person, blood, and righteousness of Christ, and the grace of the blessed Spirit: or rather the church of Christ on earth, the house of the living God, the pillar and ground of truth; this is built by Christ upon himself, the rock and foundation; the materials of it are true believers, precious and lively stones; built up a spiritual house, and a fit and suitable habitation for God through the Spirit. Such a house there was under the Old Testament, and such an one there is under the New; and which is continually building up by Christ by means of the word and ordinances, and will continue to the end of the world; see 1Ti 3:15;
she hath hewn out her seven pillars; ministers of the Gospel, compared to pillars for strength and stability, and for their being instrumental in supporting the interest and church of Christ; in allusion to the pillars in Solomon's temple, Jachin and Boaz; see Ga 2:9. These are said to be "hewn", being polished, beautified, and adorned with the gifts and graces of the Spirit by Christ, and thereby fitted for their work and service; and said to be "seven", because there is a complete and sufficient number of them, which Christ has provided, and always will provide for his churches, as long as they continue in the world. Though it may be these seven pillars may denote in general the firmness and solidity of this spiritual building, the church, and the continuance of it by the power of God; or they may have respect to the seven states of the church in so many periods of time, to last to the end of all things, signified by the seven churches in the book of the Revelation; so Cocceius {c}.
{c} Vid. Lexic. Heb. col. 623.
Proverbs 9:2
Ver. 2. She hath killed her beasts,.... Or, "her sacrifice" {d}: a crucified Christ, the principal of the provisions in Wisdom's house, or the . The death of Christ was prefigured by the slaying of beasts for sacrifice under the old law; was foretold in prophecy, and is expressed by "killing" him in the New Testament; and which shows his death not to be natural, but violent. It is commonly ascribed to the Jews as a wicked action of theirs; but was not without the counsel and determination of God, and the will and consent of Christ; and this death was as a victim to justice, by way of sacrifice and satisfaction for sin, and was vicarious; was offered up in the room and stead of his people, to make atonement for their sins; and which is no other than himself, his soul and body, as in union with his divine person; a sacrifice voluntarily offered up by himself, exceeding acceptable, and well pleasing to God; effectual to the purposes for which it was offered, and so never to be repeated: and his death, being a sacrifice, becomes a feast; a crucified Christ is suitable food for faith, as he is the Lamb in the midst of the throne, as though he had been slain; he is evidently set forth in the Gospel as crucified, and as such is spiritual and savoury food to his people, nourishing and strengthening, quickening and comforting, and extremely satisfying: thus the Gospel feast, in which the slain Lamb of God makes the chiefest part, is expressed in the same language as here, "my oxen and my fatlings are killed", Mt 22:4;
she hath mingled her wine; which also makes a considerable part in a banquet or feast, Es 5:6; and the church is called a banqueting house, or a house of wine, So 2:4. The love of Christ is compared to wine, So 1:2; to old wine for the antiquity of it, being more ancient than ours to him, or than ourselves, even as old as eternity; to wine, on the lees well refined, for the purity of it, being free from all motives and conditions in the creature; to strong generous wine, which exhilarates and refreshes the weak, the weary, and distressed. The Gospel of Christ is also compared to wine, So 7:9; to old wine, for the ancient doctrines of it; and to neat wine, for the purity of it; and to generous wine, for the pleasure, joy, and comfort it gives: the blessings of grace which it exhibits may be so called from their comforting and refreshing nature, which are had freely, Isa 55:1; and so are the joys of heaven, Mt 26:29. Now the "mingling" of this wine is in allusion to the mixture of wine, either with something richer, as spice, So 8:2; or rather with water, as Jarchi observes, which was usual in those hot countries, to make it fit and suitable drink for the bodies of men: the mixture was no doubt according to the strength of the wine; the wine of Sharon, being strong wine, was mixed two parts water and one wine {e}; which, with the ancients {f}, before three parts water and two wine; though, according to Plutarch {g}, they had three ways of mixing, which they called by three different names; the one was three parts water and two wine, the other three parts water and one wine, the third was one wine and two water; the first of them was reckoned the best mixture {h}: one Cerassus is said to be the inventor of mixing wine with water {i}; others ascribe it to Melampus {k}, and others to Amphictyon. And this, spiritually understood, does not design any impurity or degeneracy, such as is complained of, Isa 1:22; for the love of Christ is pure and sovereign; the Gospel of Christ is free of all mixtures of human doctrines; the blessings of grace are all of free grace, without the mixture of men's works, and so is eternal life; salvation is all of free grace, and not by works of righteousness done by men mixed with it. But this may design the various displays of the love of Christ in the several acts of it, before time, in time, and now in heaven; or the joint display of the love of Father, Son, and Spirit, in the salvation of men, and the harmony and agreement of the divine perfections therein; and the publication of the Gospel, and the accommodation of the truths of it to the capacities of men: and perhaps some respect may be had to the blood and water that issued from the side of the slain Lamb of God, here prophetically and figuratively held forth;
she hath also furnished her table; which seems to design the ministration of the word, and the administration of ordinances in Gospel times; especially the ordinance of the supper, called the table of the Lord, 1Co 10:21; a well-furnished table has a variety of excellent provision upon it: and such is the ministry of the Gospel, which is signified by various sorts of food, as bread, meat, milk, honey, and delicious fruits; and Christ, who is the sum and substance of it, is expressed by several things that are eatable, as by a slain lamb, a fatted calf, the hidden manna, the bread of God and of life, whose flesh is meat indeed, and his blood drink indeed; and so is he held forth in the ordinances, particularly in the ordinance of the supper; the tame he sits at, and welcomes his guests; encourages them to eat and drink, and sups with them himself. Here his broken body, and his blood shed, are presented to the faith of his people, to be eaten and drank in a spiritual manner; a table richly furnished indeed!
{d} hxbj "victimam suam", Pagninus, Montanus, Tigurine version, Baynus, Mercerus, so Ben Melech. {e} T. Bab. Sabbat, fol. 77. 1. & Nidda, fol. 19. 1. {f} Suidas in voce poma. {g} Apud Philander. in Vitruv. de Architect. l. 16. c. 5. p. 281. {h} Aristoph. Equi, Act. 3. Sc. 1. p. 355. & Scholia in ib. {i} Hygin Fab. 274. {k} Athenaei Deipnosophist. l. 2. c. 6. p. 45. & l. 4. c. 27. p. 179.
Proverbs 9:3
Ver. 3. She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be maidens, or that she should employ such in inviting her guests; as Rebekah, Pharaoh's daughter, Esther, and others, are said to have their maidens to wait upon them: and besides, it very fitly expresses the character of Gospel ministers; as that they are the servants of Christ, followers of him, obsequious to him, humble and modest, incorrupt in doctrine, pure in conversation, and whose voice is soft, pleasant, and delightful: being not the rough voice of the law, but the still, small, musical voice of the Gospel; a voice of love, grace, and mercy; of peace, pardon, and righteousness, liberty, life, and salvation; very charming, alluring, and drawing. These Christ has a property in; he chooses and calls them, and fits them for his service; and they give up themselves to him, and willingly engage in it. And these he "sends forth": from him they have their mission and commission to preach the Gospel; to invite persons to the Gospel feast, to partake of the provisions he has made: he sends them forth publicly into the world, into all places where his people are, into the streets and lanes; yea, to the hedges and highways, to invite, and even to compel them to come in. And this supposes superiority in him, and authority given to them;
she crieth upon the high places of the city; this is to be understood of the preaching of the Gospel, both by Christ himself in person, in the city of Jerusalem, in the temple, and other public places; and by his ministers, and by him speaking in them there or elsewhere; and which is not a mere whisper, but a cry, a proclamation made aloud, and to be delivered with fervency and earnestness: the "city" may mean the church of God, and the "highest places" the ordinances thereof; and may in general denote the publicness of them; which are in the church, as the wings or pinnacles of the higher parts or buildings of a city are in that, as the word {l} signifies.
{l} ypg le "super alas"; Montanus, so Ben Melech; "super pinnis", Piscator, Amama; "in pinnnaculis": Cocceius; "super convexitatibas", Schultens.
Proverbs 9:4
Ver. 4. Whoso [is] simple, let him turn in hither,.... Into Wisdom's house, so well built and furnished; the , as a house of instruction; a school, where such who are "simple", weak, and foolish, may learn. Here are many instructors; saints instruct one another; ministers of the word are teachers; yea, Father, Son, and Spirit, here teach and instruct, and none teach like them. Here many lessons are to be learned concerning themselves, concerning Christ, and concerning their duty to God and men; all sorts of persons may learn here, such who know ever so much or ever so little. Or let him turn in here, as into an inn, into which passengers or travellers turn for accommodations; see Pr 9:15. The saints are travellers here, at a distance from their Father's house, and need refreshment by the way; the is an inn of good accommodations; here is room enough to entertain them; here are good lodgings for rest and safety, and good provisions, and all of free cost. And now these are the words of Wisdom, or Christ, either in person, or by his maidens, his ministers, inviting such who are "simple" to turn in hither, and partake of the provisions in it; that is, not such who are quite stupid and insensible, sottish, incorrigible, and irreclaimable; but who are sensible of their folly and simplicity; who are but of weak capacities, apt to be credulous, and so easily imposed upon and deceived;
[as for] him that wanteth understanding; not the natural faculty of the understanding, nor an understanding of things natural and civil; but of things spiritual and evangelical, as of the grace of God; of salvation by Christ; of the work of the Spirit; of themselves and their state; of the Gospel, and the mysteries of it; and who are sensible of their ignorance and want of understanding; which is the first thing the Spirit of God convinces men of; or who are so in comparison of others, are weak in knowledge and experience. Now these Christ does not despise, but invites them into his house for instruction; and where can they be better? and who so fit and proper to be here, and be with Wisdom, than such as these?
she saith to him: as follows.
Proverbs 9:5
Ver. 5. Come, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer's daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;
and drink of the wine [which] I have mingled; of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to "drink" of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price, So 1:2.
Proverbs 9:6
Ver. 6. Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" {m} things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding", or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged;
and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" {n}; honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter;
and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see
Ps 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise",
Pr 13:20.
{m} Myatp "imperitiam", Tigurine version; "stultitias", Vatablus; "fatuitates", Piscator, Schultens; "stoliditates", Gejerus, Gussetius, p. 703. {n} wyxw "et vivetis", Pagninus, Vatablus, Piscator, Mercerus, Michaelis.
Proverbs 9:7
Ver. 7. He that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into Wisdom's house; yet not the haughty scorner, the abandoned sinner, the scoffer at all religion, who walks after his own lusts, and is quite irreclaimable; it is but casting pearls before swine, and giving that which is holy to dogs, to reprove and exhort such persons; though the Gospel is to be preached to every creature, yet when men despise it, and make a mock at it, they are to be turned from, and no more is to be said to them; as the Jews of old, they were the first invited to the Gospel feast, the same that is described in the context; they made light of it, contradicted and blasphemed the word, and so judged themselves unworthy of it; wherefore Wisdom's maidens, or Christ's ministers, were bid to turn from them, and go to the Gentiles, and preach it to them; for it is to no purpose to address such persons; "shame" is the sure consequence of it, because a man is disappointed of the end he has in view, which is doing good;
and he that rebuketh a wicked [man getteth] himself a blot; this shows who is meant by a scorner, a very profligate man, bent on his wicked ways, and quite incorrigible; to rebuke such an one is not only labour lost, and in vain, but the rebuker getteth himself an ill name, and is sure to have the dirt of reproach and scandal cast upon him; though this a man might patiently bear, if there was any hope of doing good.
Proverbs 9:8
Ver. 8. Reprove not a scorner, lest he hate thee,.... For wicked men are apt to hate those that publicly rebuke them, Am 5:10. Hence minister's of the word are of all men most hated; though this also should be bore with, could it be thought, or there was any reason to believe, that the reproof would be of any service. The scorner here, and in the preceding verses, may not only design profane sinners, sensualists, and atheists, that despise all religion, and scoff at all that is good; but also proud scornful Pharisees, such who derided Christ himself, and trusted in themselves, and despised others, Christ and his apostles, and their ministrations, Lu 16:14; and such, as Christ came not to call them himself, so he bid his disciples let them alone, Mt 9:13;
rebuke a wise [man], and he will love thee; as David did Nathan; and who was determined to take kindly the reproof of any righteous man,
Ps 141:5. Such who are spiritually wise will be thankful for the reproof of Gospel ministers, and even of private Christians, and will love and esteem them for their faithfulness and uprightness, and for the good which they themselves receive hereby.
Proverbs 9:9
Ver. 9. Give [instruction] to a wise [man],.... In the Hebrew text it is only "give to a wise man"; give him reproof, correction, chastisement, doctrine, or instruction, be it what it will, he will be the better for it. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "give occasion"; to him of showing his wisdom and of improving in it:
and he will be yet wiser; he will learn something by every him that is given him, whether it be by way of rebuke, or by way of instruction;
teach a just [man]; one that is truly so, that has seen the insufficiency of his own righteousness, and has renounced that, and does not trust in it; and who has learned Christ, as the Lord his righteousness; has seen the glory, fulness, and suitableness of his righteousness, and trusts unto it and depends upon it; and in consequence of this lives soberly, righteously, and godly; teach such a man the doctrines of the Gospel, and every lesson of obedience and duty,
and he will increase in learning; he will grow in grace, and in the knowledge of Christ and all divine things; see Mt 13:12.
Proverbs 9:10
Ver. 10. The fear of the Lord [is] the beginning of wisdom,.... This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Pr 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended;
and the knowledge of the Holy [is] understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Jos 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God's Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one's self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God's everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ's righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences.
Proverbs 9:11
Ver. 11. For by me thy days shall be multiplied,.... These are the words of Wisdom, and contain a reason and argument why her call and advice in the preceding verses should be listened unto, since she gives long life to her followers. She is a tree of life unto them, the author and giver of spiritual and eternal life; by means of her bread and her wine spiritual life is maintained, promoted, and preserved; and length of days, for ever and ever, is the gift of her right hand; see Pr 3:16. The Targum is,
"for by it thy days shall be multiplied;''
which seems to refer it to the fear of the Lord, the beginning of wisdom, in Pr 9:10, to which long life is attributed; see
Pr 10:27;
and the years of thy life shall be increased; or, "they shall add years of life to thee" {o}; wisdom and understanding, the fear of the Lord, and the knowledge of the Holy; if not in this world, yet in the world to come, which will be without end.
{o} Myyx twnv Kl wpyowy "et addent tibi annos vitae", Baynus, Cocceius.
Proverbs 9:12
Ver. 12. If thou be wise, thou shalt be wise for thyself,.... He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and becomes her guest; and such an one is wise for himself, it is for his own good, profit, and advantage; for the good of his soul, for his present peace and comfort, and for his future bliss and happiness. It is not for her own sake that Wisdom presses her exhortations, and is so urgent on men to take her counsel and advice; it is for their own good; their wisdom is not profitable to her, but to themselves; they, and they only, reap the advantage and usefulness of it; see Job 22:2. The Syriac and Arabic versions add, "and unto thy friends"; and the Septuagint version is, "if thou becomest wise to thyself, thou wilt be wise to neighbours"; they will receive some profit by it;
but [if] thou scornest, thou alone shall bear [it]; the evil, as the Vulgate Latin; the sin of scorning, and the punishment due unto it; it will bring no real hurt to Wisdom, or Christ, nor to his ministers, nor to his Gospel and ordinances, scoffed at; all the hurt will redound to the scoffer himself; and he alone shall bear it, and feel the smart of it, and all the dreadful consequences following upon it. The Septuagint version here adds the following clause,
"he that trusteth in lies, he feedeth on winds; the same pursues birds flying; for he forsakes the ways of his own vineyard; he wanders from the paths of his own husbandry; he passes through a desert without water, and a land destined to thirst, and he gathers unfruitfulness with his hands;''
and which are retained in the Syriac and Arabic version, but are not in the Hebrew text.
Proverbs 9:13
Ver. 13. A foolish woman [is] clamorous,.... Some by this woman understand folly itself, as opposed to wisdom; others blind reason, ignorant of divine things; others carnal sensual pleasure, which entices and draws men to that which is evil; others heresy and superstition; others the old serpent, the devil; she seems to be the same with the strange woman and harlot before described, Pr 2:16, &c. and being set in direct opposition to Wisdom, or Christ, seems to design antichrist, who is described in the book of the Revelation as the great whore; and all the characters here agree with the same. Antichrist is represented as a "woman", Re 17:3; and is "foolish"; for whatever worldly cunning and craft, and wicked subtlety, there may be in the Romish antichrist, yet he is destitute of all spiritual wisdom and knowledge; and is "clamorous" and noisy, has a mouth speaking great swelling words of vanity and blasphemy, boasting of infallibility, works of supererogation, merits, miracles, wealth, and riches; and very pressing and importunate to gain proselytes to his religion; the priests and Jesuits are compared to noisy, clamorous, croaking frogs, Re 16:13;
[she is] simple, and knoweth nothing; a woman of follies, extremely foolish and simple, and most grossly ignorant; knows nothing that is good, as the Targum; that is, spiritually good; knows not God aright; is without the fear and love of him, and faith in him; nor knows Christ, and the way of righteousness and life by him; nor the Spirit of God, and the operations of his grace upon the heart; nor the Gospel, and the doctrines of it; nor the ways, worship, and ordinances of God. The Septuagint and Arabic versions are, "she knows not shame"; but is bold and impudent, having a whore's forehead, and on it written, "Mystery, , the mother of harlots, and abominations of the earth", Re 17:5.
Proverbs 9:14
Ver. 14. For she sitteth at the door of her house, &e.] Idle and inactive, looking out for her prey; not active and laborious, as Wisdom, building her house, killing her beasts, furnishing her table, and sending out her maidens to call in her guests; but exposing herself in the most public manner, and being at the utmost ease, sitting as a queen; see Re 18:7; and as it follows,
on a seat, or "throne" {p}; the same seat, or throne, power, and authority, which the dragon gave to the beast, or antichrist, placed at Rome, where this woman reigns; see Re 13:2;
in the high places of the city; the city of Rome, and its jurisdiction, the high places of which are their temples, or churches; where this foolish woman is noisy and clamorous, proclaims her folly, and endeavours to seduce and raw persons to her superstition and idolatry. "Merome", the word for "high places", has some affinity with , and comes from the same root {q}.
{p} aok le "super solium", Montanus, Junius & Tremellius; "super solio", Piscator, Michaelis, Schultens; "in thronum", Cocceius. {q} From Mwr ""; hence that of Virgil--"altae moenia Romae", Aeneid. l. 1. v. 7.
Proverbs 9:15
Ver. 15. To call passengers who go right on their ways. Who have been religiously educated, and trained up in the principles of true Christianity; and who walk outwardly according to the rule of the divine word, and are in a fair way for heaven and eternal happiness. These she has her eye upon as they pass along, and calls unto them, and endeavours to turn them aside out of the way they are going, to make them proselytes to her antichristian religion; which, when she succeeds in, she glories and boasts of; just as harlots are very desirous of seducing and debauching chaste, innocent, and virtuous persons; see Re 2:20. Saying as follows:
Proverbs 9:16
Ver. 16. Whoso [is] simple, let him turn in hither,.... The harlot's house, Popish chapels and churches. She uses the same form of words that Wisdom does, Pr 9:4; having a form of godliness, a show of religion, but without the power of it; her priests are wolves in sheep's clothing, and speak lies in hypocrisy: and such that she fixes upon as proper persons to work on are the simple, the credulous and unwary; who are not on their guard, and are easily persuaded and imposed on;
and [as for] him that wanteth understanding; is not well grounded in the principles of Christianity he professes; has not a spiritual and experimental understanding of them:
she saith to him; addresses him in such language as follows:
Proverbs 9:17
Ver. 17. Stolen waters are sweet,.... Wells and fountains of waters in those hot countries were very valuable, and were the property of particular persons; about which there were sometimes great strife and contention; and they were sometimes sealed and kept from the use of others; see Ge 26:18; now waters got by stealth from such wells and fountains were sweeter than their own, or what might be had in common and without difficulty, to which the proverb alludes. By which in general is meant, that all prohibited unlawful lusts and pleasures are desirable to men, and sweet in the enjoyment of them; and the pleasure promised by them is what makes them so desirable, and the more so because forbidden: and particularly as adultery, which is a sort of theft {r}, and a drinking water out of another's cistern, Pr 5:15; being forbidden and unlawful, and secretly committed, is sweeter to an unclean person than a lawful enjoyment of his own wife; so false worship, superstition, and idolatry, the inventions of men, and obedience to their commands, which are no other than spiritual adultery, are more grateful and pleasing to a corrupt mind than the true and pure worship of God;
and bread [eaten] in secret is pleasant; or, "bread of secret places" {s}; hidden bread, as the Targum, Vulgate Latin, and Syriac versions; that which is stolen and is another's {t}, and is taken and hid in secret places, fetched out from thence, or eaten there: the sweet morsel of sin, rolled in the mouth, and kept under the tongue; secret lusts, private sins, particularly idolatry, to which men are secretly enticed, and which they privately commit, De 13:6; the same thing is designed by this clause as the forager.
{r} "Furtiva Verus", Ovid de Arte Amandi, l. 1. "Furta Jovis, furtiva munuscula", Catullus ad Mantium, Ep. 66. v. 140, 145. So Propertius, l. 2. eleg. 30. v. 28. gluku ti kleptomenon melhma
kupridov, Pindar; for which he was indebted to Solomon, according to Clemens of Alexandria, Paedagog. l. 3. p. 252. {s} Myrto "latebraram", Junius & Tremellius, Piscator, Michaelis. {t} "Quas habeat veneres aliens pecunia nescis", Juvenal. Satyr. 13.
Proverbs 9:18
Ver. 18. But he knoweth not that the dead [are] there,.... In the house of this foolish and wicked woman, into which she invites passengers to turn; the simple, that is persuaded by her, does not consider that there are none there to be his companions, but such who are dead in a moral or spiritual sense; that, though they live in pleasure, they are dead while they live. Aben Ezra refers this to "hell" in the next clause; where her guests are, and where those that are slain by her have their everlasting abode; and where the giants are, as the Vulgate Latin and Syriac versions; or the mighty ones she has cast down there, as the Targum; so the word "rephaim" sometimes signifies: and some think that reference is had to the giants of the old world, that corrupted their way on earth, and brought a deluge on it; see Pr 7:26;
[and that] her guests [are] in the depths of hell; not only in the way to it, and on the brink of it, but in the very midst of it: there are many in hell she has invited into her house, and persuaded to turn in there, and commit fornication with her; and all that worship the beast, or commit spiritual adultery with the whore of Rome, will go down to perdition with her, and have their portion in hell fire, in the lake which burns with fire and brimstone; which they do not consider that are drawn into her idolatrous practices, Re 14:9.
John Gill's Exposition of the Entire Bible.
Christ has prepared ordinances to which his
people are admitted, and by which nourishment is given here to
those that believe in him, as well as mansions in heaven hereafter.
The ministers of the gospel go forth to invite the guests. The call is
general, and shuts out none that do not shut out themselves. Our
Saviour came, not to call the righteous, but sinners; not the wise in
their own eyes, who say they see. We must keep from the company
and foolish pleasures of the ungodly, or we never can enjoy the
pleasures of a holy life. It is vain to seek the company of wicked
men in the hope of doing them good; we are far more likely to be
corrupted by them. It is not enough to forsake the foolish, we must
join those that walk in wisdom. There is no true wisdom but in the
way of religion, no true life but in the end of that way. Here is the
happiness of those that embrace it. A man cannot be profitable to
God; it is for our own good. Observe the shame and ruin of those
who slight it. God is not the Author of sin: and Satan can only tempt,
he cannot force. Thou shalt bear the loss of that which thou
scornest: it will add to thy condemnation.
Christ has prepared ordinances to which his
people are admitted, and by which nourishment is given here to
those that believe in him, as well as mansions in heaven hereafter. The ministers of the gospel go forth to invite the guests.
God is not the Author of sin: and Satan can only tempt,
he cannot force. Thou shalt bear the loss of that which thou
scornest: it will add to thy condemnation.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary