Verse 1

Doth not wisdom cry?.... Christ, who is the Wisdom of God; See Gill on Pro 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 Pro 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.

Verse 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, Mat 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, Mat 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, Act 16:17. (s) "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.

Verse 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, Act 20:20.

Verse 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, Mat 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mar 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 Pro 1:24. 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.

Verse 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) "facite cor intelligere", Baynus, Mercerus; "facite ut cor vestrum intelligat", so some in Vatablus; "acquirite animum sapientem", Gejerus.

Verse 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, Phi 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) "principalia, i.e. digna principibus", Mercerus, Gejerus, Michaelis; "ducalia", Gussetius, p. 485. (w) "Praecipua quaedam", Tigurine versions.

Verse 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.

Verse 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) "cum justitia", Piscator, Gejerus, Michaelis; , Sept. (y) "Gloriatio de justitia sua, vel invitatio ad accipiendam justitiam per fidem", Cocceius.

Verse 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.

Verse 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 Psa 19:10.

Verse 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 Pro 3:15. (z) "gemmis", Baynus; "prae gemmis politis", Schultens. (a) "Margaritas", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus, Michaelis; "unionibus", Cocceius. (b) "Carbunculis", Junius & Tremellius, Piscator.

Verse 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 is sometimes used in an ill sense, and is rendered "wicked devices", Pro 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) "habito astutim", Cocceius; "prudentiam", Michaelis; "solertiam", Schultens.

Verse 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.

Verse 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, Co1 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 Rev 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, Jo1 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) "essentia", Montanus, Tigurine version; "quicquid est", Junius & Tremellius; "realitas", Michaelis; "soliditas", Schultens.

Verse 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.''

Verse 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", Luk 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) "munifici sive liberales", Vatablus; "ingenui", Junius & Tremellius, Gejerus; "munifici", Piscator; "generosi", Schultens.

Verse 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 Pro 3:13. (f) "quaerentes diluculo me", Montanus; "qui me mane quaerunt", Tigurine version, Michaelis.

Verse 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 Pro 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".

Verse 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 Pro 3:18; and so he is compared to other trees, Sol 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 Lev 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 Pro 3:14. Aben Ezra construes the words thus, "my revenue is choicer than silver"; but our version is best.

Verse 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.

Verse 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 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, Rom 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, Jam 1:12, Co1 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", Pro 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, Mat 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) "quod est", Junius & Tremellius; "rem solido vereque subsistentem", Gejerus; "solidum illud", Schultens.

Verse 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, Gen 4:1; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in Zac 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) "possidet me principium viae suae", Pagninus, Michaelis, Schultens; "habuit me principium viae suae", Cocceius.

Verse 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 Psa 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) "uncta sum", Cocceius, Michaelis, Schultens; "inuncta fui", Gejerus.

Verse 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 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 Psa 2:7; before the depths of the great sea were formed, for they were made by him, Psa 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) "aggravati", Pagninus; "praegravati", Vatablus; "gravati", Michaelis; "honorabiles", Gejerus.

Verse 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, Psa 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, Deu 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, Psa 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) "defixi", Montanus; "mergerentur", Tigurine version; "immersi", Vatablus, Junius & Tremellius.

Verse 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, Gen 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, Gen 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, Gen 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) "quae extra sunt", Tigurine version, Vatablus; "exteriora", Cocceius, Michaelis. (n) "caput", Montanus, Tigurine version; "summam", Cocceius, Michaelis, Schultens. (o) In Philosoph. Transact. abridged, vol. 2. p. 452, 453.

Verse 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, Mat 25:34; when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Pro 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) "describendo circulum", Montanus, Mercerus, Cocceius, Michaelis, Schultens.

Verse 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, Gen 7:11.

Verse 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.

Verse 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 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 in Sol 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 Rut 4:16, Est 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, Num 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) "cum eo", V. L. "apud eum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (r) 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) "deliciae", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; "obleclationes", Schultens.

Verse 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 Pro 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, Psa 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) "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.

Verse 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, Pro 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, Psa 19:11.

Verse 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, Pro 1:7; for, if this is rejected, there is no escaping eternal damnation, Heb 2:3.

Verse 34

Blessed is the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him, Luk 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, Psa 87:2; in allusion to the gates of cities, where Wisdom cries, or the ministers of Christ preach, Pro 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, Est 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, Exo 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, Kg1 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, Luk 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, Luk 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.

Verse 35

For whoso findeth me findeth life,.... Of finding Christ; see Gill on Pro 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, Jo1 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 Psa 36:10. (z) "vitas", Montanus. (a) "educet", Pagninus, Montanus; "hauriet", V. L. "haurit", Vatablus, Mercerus, Gejerus; "depromit", Schultens.

Verse 36

But he that sinneth against me,.... Or misses the mark, as the word (b) signifies; and which is observed by Aben Ezra; see Jdg 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, Phi 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) "qui vero aberraverit a me", Michaelis. Next: Proverbs Chapter 9

Verse 1

The author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for youth, so that it is time to think of concluding the circle by bending back the end to the beginning. For as in the beginning, Pro 1:20., so also here in the end, he introduces Wisdom herself as speaking. There, her own testimony is delivered in contrast to the alluring voice of the deceiver; here, the daughter of Heaven in the highways inviting to come to her, is the contrast to the adulteress lurking in the streets, who is indeed not a personification, but a woman of flesh and blood, but yet at the same time as the incarnate ἀπάτη of worldly lust. He places opposite to her Wisdom, whose person is indeed not so sensibly perceptible, but who is nevertheless as real, coming near to men in a human way, and seeking to win them by her gifts. 1 Doth not Wisdom discourse, And Understanding cause her voice to be heard? 2 On the top of the high places in the way, In the midst of the way, she has placed herself. 3 By the side of the gates, at the exit of the city, At the entrance to the doors, she calleth aloud. As הנּה points to that which is matter of fact, so הלא calls to a consideration of it (cf. Pro 14:22); the question before the reader is doubly justified with reference to Pro 1:20. With חכמה, תבונה is interchanged, as e.g., Pro 2:1-6; such names of wisdom are related to its principal name almost as אלהים, עליון, and the like, to יהוה. In describing the scene, the author, as usual, heaps up synonyms which touch one another without coming together. Pro 8:2 By מרמים Hitzig understands the summit of a mountain, and therefore regards this verse as an interpolation; but the "high places" are to be understood of the high-lying parts of the city. There, on the way which leads up and down, she takes her stand. עלי = Arab. 'ly, old and poetic for על, signifies here "hard by, close to," properly, so that something stands forward over the edge of a thing, or, as it were, passes over its borders (Fl.). The בּית, Hitzig, as Bertheau, with lxx, Targ., Jerome, interpret prepositionally as a strengthening of בּין (in the midst); but where it once, Eze 1:27, occurs in this sense, it is fully written בּית ל. Here it is the accus. loci of the substantive; "house of the ascent" (Syr. bêth urchotho) is the place where several ways meet, the uniting point, as אם הדרך (Eze 21:26), the point of departure, exit; the former the crossway, as the latter the separating way. Thus Immanuel: the place of the frequented streets; Meri: the place of the ramification (more correctly, the concentration) of the ways. נצּבה signifies more than קמה (she raises herself) and עמדה (she goes thither); it means that she plants herself there. Pro 8:3 In this verse Bertheau finds, not inappropriately, the designations of place: on this side, on that side, and within the gate. ליד, at the hand, is equivalent to at the side, as Psa 140:6. לפי, of the town, is the same as לפּתח, Pro 9:14, of the house: at the mouth, i.e., at the entrance of the city, thus where they go out and in. There are several of these ways for leaving and entering a city, and on this account מבּוא פתחים are connected: generally where one goes out and in through one of the gates (doors). מבוא, fully represented by the French avenue, the space or way which leads to anything (Fl.). There she raises her voice, which sounds out far and wide; vid., concerning תּרנּה (Graec. Venet. incorrectly, after Rashi, ἀλαλάξουσι), at Pro 1:20.

Verse 4

Now begins the discourse. The exordium summons general attention to it with the emphasis of its absolute truth: 4 "To you, ye men, is my discourse addressed, And my call is to the children of men! 5 Apprehend, O ye simple ones, what wisdom is; And, ye fools what understanding is. 6 Hear, for I will speak princely things, And the opening of my lips is upright. 7 For my mouth uttereth truth, And a wicked thing is an abomination to my lips. 8 The utterances of my mouth are in rectitude, There is nothing crooked or perverse in them. 9 To the men of understanding they are all to the point, And plain to those who have attained knowledge." Hitzig rejects this section, Pro 8:4-12, as he does several others in chap. 8 and 9, as spurious. But if this preamble, which reminds us of Elihu, is not according to every one's taste, yet in respect of the circle of conception and thought, as well as of the varying development of certain fundamental thoughts, it is altogether after the manner of the poet. The terminology is one that is strange to us; the translation of it is therefore difficult; that which is given above strives at least not to be so bad as to bring discredit on the poet. The tautology and flatness of Pro 8:4 disappears when one understands אישׁים and בּני אדם like the Attic ἄνδρες and ἄνθρωποι; vid., under Isa 2:9; Isa 53:3 (where אישׁים, as here and Psa 141:4, is equivalent to בּני אישׁ, Psa 49:3; Psa 4:3). Wisdom turns herself with her discourses to high and low, to persons of standing and to the proletariat. The verbal clause 4a interchanges with a noun clause 4b, as frequently a preposition with its noun (e.g., Pro 8:8) completes the whole predicate of a semistich (Fl.). Pro 8:5 Regarding ארמה, calliditas, in a good sense, vid., at Pro 1:4; regarding פּתאים, those who are easily susceptible of good or bad, according to the influence that is brought to bear upon them, vid., also Pro 1:4; and regarding כּסילים, the intellectually heavy, dull persons in whom the flesh burdens the mind, vid., at Pro 1:22. לב is parallel with ערמה, for the heart (according to its Semitic etymon, that which remains fast, like a kernel, the central-point) is used for the understanding of which it is the seat (Psychol. p. 249), or heartedness = intelligence (cf. חסר־לב, Pro 6:32 = ἄνους or ἄλογος). We take ערמה and לב as objective, as we have translated: that which is in both, and in which they consist. Thus הבּין, which is a favourite word with this author, has both times the simple transitive meaning of the gain of understanding into the nature and worth of both; and we neither need to interpret the second הבינוּ in the double transitive meaning, "to bring to understanding," nor, with Hitzig, to change in into הכינוּ (Note: Vid., the Hebr. Zeitschrift, החלוץ, 1856, p. 112.) direct, i.e., applicate. Pro 8:6 That to which Wisdom invites, her discourse makes practicable, for she speaks of נגידים. Hitzig interprets this word by conspicua, manifest truths, which the Graec. Venet. understands to be ἐναντία, after Kimchi's interpretation: truths which one makes an aim and object (נגד) on account of their worth. Frst, however, says that נגיד, from נגד, Arab. najad, means to be elevated, exalted, and thereby visible (whence also הגּיד, to bring to light, to bring forward); and that by נגידים, as the plur. of this נגיד, is to be understood princeps in the sense of principalia, or πραεσταντια (lxx σεμνά; Theodot. ἡγεμονικά; Jerome, de rebus magnis) (cf. νόμος βασιλικός of the law of love, which surpasses the other laws, as kings do their subjects), which is supported by the similar expression, Pro 22:20. But that we do not need to interpret נגידים as abstr., like מישׁרים, and as the acc. adverb.: in noble ways, because in that case it ought to be נגידות (Berth.), is shown by Pro 22:20, and also Pro 16:13; cf. on this neuter use of the masc., Ewald, 172a. "The opening of my lips (i.e., this, that they open themselves, not: that which they disclose, lay open) is upright" is to be regarded as metonymia antecedentis pro conseq.: that which I announce is...; or also as a poetic attribution, which attributes to a subject that which is produced by it (cf. Pro 3:17): my discourse bearing itself right, brings to light (Fl.). Pro 23:16, cf. 31, is parallel both in the words and the subject; מישׁרים, that which is in accordance with fact and with rectitude, uprightness (vid., at Pro 1:3), is a word common to the introduction (chap. 1-9), and to the first appendix to the first series of Solomonic Proverbs (Prov 22:17-24:22), with the Canticles. In Sol 5:16, also, as where (cf. Pro 5:3; Job 6:30), the word palate [Gaumen] is used as the organ of speech. Pro 8:7 כּי continues the reason (begun in Pro 8:6) for the Hearken! (cf. Pro 1:15-17; Pro 4:16.); so that this second reason is co-ordinated with the first (Fl.). Regarding אמת, vid., at Pro 3:3; הגה, here of the palate (cf. Psa 37:30), as in Pro 15:28 of the heart, has not hitherto occurred. It signifies quiet inward meditation, as well as also (but only poetically) discourses going forth from it (vid., at Psa 1:2). The contrary of truth, i.e., moral truth, is רשׁע, wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Ecc 3:16. Pro 8:8-9 The בּ of בּצדק is that of the close connection of a quality with an action or matter, which forms with a substantive adverbia as well as virtual adjectiva, as here: cum rectitudine (conjuncta i. e. vera) sunt omnia dicta oris mei (Fl.); it is the ב of the distinctive attribute (Hitzig), certainly related to the ב essentiae (Pro 3:26, according to which Schultens and Bertheau explain), which is connected with the abstract conception (e.g., Psa 33:4), but also admits the article designating the gender (vid., at Psa 29:4). The opposite of צדק (here in the sense of veracitas, which it means in Arab.) is נפתּל ועקּשׁ, dolosum ac perversum. עקּשׁ (cf. Gesen. 84, 9) is that which is violently bent and twisted, i.e., estranged from the truth, which is, so to speak, parodied or caricatured. Related to it in meaning, but proceeding from a somewhat different idea, is נפתל. פּתל, used primarily of threads, cords, ropes, and the like, means to twist them, to twine them over and into one another, whence פּתיל, a line or string made of several intertwisted threads (cf. Arab. ftı̂lt, a wick of a candle or lamp); Niph., to be twisted, specifically luctari, of the twisting of the limbs, and figuratively to bend and twist oneself, like the crafty (versutus) liars and deceivers, of words and thoughts which do not directly go forth, but by the crafty twistings of truth and rectitude, opp. ישׁר, נכון (Fl.). There is nothing of deception of error in the utterances of wisdom; much rather they are all נכצים, straight out from her (cf. Isa 57:2), going directly out, and without circumlocution directed to the right end for the intelligent, the knowing (cf. Neh 10:29); and ישׁרים, straight or even, giving no occasion to stumble, removing the danger of erring for those who have obtained knowledge, i.e., of good and evil, and thus the ability of distinguishing between them (Gesen. 134, 1) - briefly, for those who know how to estimate them.

Verse 10

Her self-commendation is continued in the resumed address: 10 "Receive my instruction, and not silver, And knowledge rather than choice gold! 11 For wisdom is better than corals, And all precious jewels do not equal her. 12 I, Wisdom, inhabit prudence, And the knowledge of right counsels is attainable by me." Instead of ולא־כּסף influenced by קחוּ, is ואל־כסף with תּקחוּ to be supplied; besides, with most Codd. and older editions, we are to accentuate קחוּ מוּסרי with the erasure of the Makkeph. "Such negations and prohibitions," Fleischer remarks, "are to be understood comparatively: instead of acquiring silver, rather acquire wisdom. Similar is the old Arabic 'l-nâr w-l'-'l-'âr, the fire, and not the disgrace! Also among the modern Arabic proverbs collected by Burckhardt, many have this form, e.g., No. 34, alḥajamat balafas wala alḥajat alanas, Better to let oneself be cut with the axe then to beg for the favour of another" 10b is to be translated, with Jerome, Kimchi, and others: and knowledge is more precious than fine gold (נבחר, neut.: auro pretiosius); and in view of Pro 16:16, this construction appears to be intended. But Fleischer has quite correctly affirmed that this assertatory clause is unsuitably placed as a parallel clause over against the preceding imperative clause, and, what is yet more important, that then Pro 8:11 would repeat idem per idem in a tautological manner. We therefore, after the Aramaic and Greek translators, take כסף נבחר together here as well as at Pro 8:19, inasmuch as we carry forward the קחו: et scientiam prae auro lectissimo, which is also according to the accentuation. Equally pregnant is the מן in מחרוּץ of the passage Pro 3:14-15, which is here varied. Pro 8:12 Ver. 12 follows Pro 8:11 = Pro 3:15 as a justification of this estimating of wisdom above all else in worth. Regarding אני with Gaja, vid., the rule which the accentuation of this word in the three so-called metrical books follows in Merx' Archiv, 1868, p. 203 (cf. Baer's Torath Emeth, p. 40). We translate: ego sapientia involo sollertiam, for the verb שׁכן is construed with the accusative of the object, Pro 2:21; Pro 10:30; 37:3 (cf. גוּר, Psa 5:5), as well as with ב, Gen 26:2, Ps. 69:37. Wisdom inhabits prudence, has settled down, as it were, and taken up her residence in it, is at home in its whole sphere, and rules it. Bertheau not unsuitably compares οἰκῶν with μόνος ἔχων, Ti1 6:16. Regarding מזמּות, vid., Pro 1:4; Pro 5:2. It denotes well-considered, carefully thought out designs, plans, conclusions, and דּעת is here the knowledge that is so potent. This intellectual power is nothing beyond wisdom, it is in her possession on every occasion; she strives after it not in vain, her knowledge is defined according to her wish. Wisdom describes herself here personally with regard to that which she bestows on men who receive her.

Verse 13

Far remote is the idea that 13a is dependent on אמצא (I acquire) (Lwenstein, Bertheau). With this verse begins a new series of thoughts raising themselves on the basis of the fundamental clause 13a. Wisdom says what she hates, and why she hates it: 13 "The fear of Jahve is to hate evil; Pride and arrogancy, and an evil way And a deceitful mouth, do I hate." If the fear of God is the beginning of wisdom (Pro 9:10; Pro 1:7), then wisdom, personally considered, stands before all else that is to be said of her in a relation of homage or reverence toward God corresponding to the fear of God on the part of man; and if, as the premiss 13a shows, the fear of God has as its reverse side the hatred of evil, then there arises what Wisdom says in שׂנאתי (I hate) of herself. Instead of the n. actionis שׂנאת (hatred), formed in the same way with יראת, which, admitting the article, becomes a substantive, the author uses, in order that he might designate the predicate as such (Hitzig), rather the n. actionis שׂנאת as מלאת, Jer 29:10. קראת, Jdg 8:1, is equivalent to שׂנאת like יבּשׁת, the becoming dry, יכלת, the being able; cf. (Arab.) shanat, hating, malât, well-being, ḳarât, reading (Fl.). The evil which Wisdom hates is now particularized as, Pro 6:16-19, the evil which Jahve hates. The virtue of all virtues is humility; therefore Wisdom hates, above all, self-exaltation in all its forms. The paronomasia גּאה וגאון (pride and haughtiness) expresses the idea in the whole of its contents and compass (cf. Isa 15:6; Isa 3:1, and above at Pro 1:27). גּאה (from גּאה, the nominal form), that which is lofty = pride, stands with גּאון, as Job 4:10, גבהּ, that which is high = arrogance. There follows the viam mali, representing the sins of walk, i.e., of conduct, and os fullax (vid., at Pro 2:12), the sins of the mouth. Hitzig rightly rejects the interpunctuation רע, and prefers רע. In consequence of this Dech (Tiphcha init.), וּפי תהפּכת have in Codd. and good editions the servants Asla and Illuj (vid., Baer's Torath Emeth, p. 11); Aben-Ezra and Moses Kimchi consider the Asla erroneously as disjunctive, and explain וּפי by et os = axioma meum, but Asla is conjunctive, and has after it the ת raphatum.

Verse 14

After Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises: 14 "Mine is counsel and promotion; I am understanding, mine is strength. 15 By me kings reign, And rulers govern justly. 16 By me princes rule, and nobles - All judges of the earth." Whoever gives anything must himself possess it; in this sense Wisdom claims for herself counsel, promotion (in the sense of offering and containing that which is essentially and truly good; vid., concerning תּוּשׁיּה, Pro 2:7), and energy (vid., Ecc 7:19). But she does not merely possess בּינה; this is much rather her peculiar nature, and is one with her. That Pro 8:14 is formed after Job 12:13, Job 12:16 (Hitzig) is possible, without there following thence any argument against its genuineness. And if Pro 8:15., and Isa 32:1; Isa 10:1, stand in intentional reciprocal relation, then the priority is on the side of the author of the Proverbs. The connection gives to the laconic expression its intended comprehensiveness. It is not meant that Wisdom has the highest places in the state to give, but that she makes men capable of holding and discharging the duties of these. Pro 8:15 Here we are led to think of legislation, but the usage of the language determines for the Po. חקק only the significations of commanding, decreeing, or judging; צדק is the object accus., the opposite of חקקי־און (decrees of unrighteousness), Isa 10:1. רזן is a poetic word, from רזן = Arab. razuna, to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wqâr and כּבוד) in the whole external habitus, in speech and action such as befits one invested with power (Fl.). Pro 8:16 We may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for נדיב is adj. without such a verbal sense. But besides, נדיבים is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from נדב, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Isa 32:8). Thus נדיבים is a fourth synonym for the highly exalted, and כל־שׁפטי ארץ is the summary placing together of all kinds of dignity; for שׁפט unites in itself references to government, administration of justice, and rule. כל is used, and not וכל - a so-called asyndeton summativum. Instead of ארץ (lxx) there is found also the word צדק (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (מלכים, רזנים, שׂרים, נדיבים); besides, the Scripture elsewhere calls God Himself שׁופט צדק (Psa 9:5; Jer 11:20). The Masoretic reading (Note: If the Masoretes had read שׁפטי צדק, then would they have added the remark לית ("it does not further occur"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.) of most of the editions, which is also found in the Cod. Hillel (ספר הללי) (Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.) merits the preference.

Verse 17

The discourse of Wisdom makes a fresh departure, as at Pro 8:13 : she tells how, to those who love her, she repays this love: 17 "I love them that love me, And they that seek me early find me. 18 Riches and honour are with me, Durable riches and righteousness. 19 Better is my fruit than pure and fine gold, And my revenue (better) than choice silver. 20 In the way of righteousness do I walk, In the midst of the paths of justice. 21 To give an inheritance to them that love me And I fill their treasuries." The Chethı̂b אהביה (ego hos qui eam amant redamo), Gesenius, Lehrgeb. 196, 5, regards as a possible synallage (eam = me), but one would rather think that it ought to be read (יהוה =) 'אהבי ה. The ancients all have the reading אהבי. אהב (= אאהב, with the change of the éě into ê, and the compression of the radical א; cf. אמר, תּבא, Pro 1:10) is the form of the fut. Kal, which is inflected תּאהבוּ, Pro 1:22. Regarding שׁחר (the Graec. Venet. well: οἱ ὀρθρίζοντές μοι), vid., Pro 1:28, where the same epenthet. fut. form is found. Pro 8:18 In this verse part of Pro 3:16 is repeated, after which אתּי is meant of possession (mecum and penes me). Regarding הון, vid., Pro 1:13; instead of the adjective יקר there, we have here עתק. The verb עתק brev signifies promoveri, to move forwards, whence are derived the meanings old (cf. aetas provecta, advanced age), venerable for age, and noble, free (cf. עתּיק, Isa 28:9, and Arab. 'atyḳ, manumissus), unbound, the bold. Used of clothing, עריק (Isa 23:18) expresses the idea of venerable for age. עתק used of possessions and goods, like the Arab. 'âtak, denotes such goods as increase during long possession as an inheritance from father to son, and remain firm, and are not for the first time gained, but only need to be inherited, opes perennes et firmae (Schultens, Gesenius' Thesaur., Fleischer), although it may be also explained (which is, however, less probable with the form עתק) of the idea of the venerable from opes superbae (Jerome), splendid opulence. צדקה is here also a good which is distributed, but properly the distributing goodness itself, as the Arab. ṣadaḳat, influenced by the later use of the Hebrew צדקה (δικαιοσύνη = ἐλεημοσύνη), denotes all that which God of His goodness causes to flow to men, or which men bestow upon men (Fl.). Righteousness is partly a recompensative goodness, which rewards, according to the law of requital, like with like; partly communicative, which, according to the law of love without merit, and even in opposition to it, bestows all that is good, and above all, itself; but giving itself to man, it assimilates him to itself (vid., Psa 24:7), so that he becomes צדיק, and is regarded as such before God and men, Pro 8:19. The fruit and product of wisdom (the former a figure taken from the trees, Pro 3:18; the latter from the sowing of seed, Pro 3:9) is the gain and profit which it yields. With חרוּץ, Pro 8:10; Pro 3:14, פּז is here named as the place of fine gold, briefly for זהב מוּפז, solid gold, gold separated from the place of ore which contains it, or generally separated gold, from פּזז, violently to separate metals from base mixtures; Targ. דּהבא אובריזין, gold which has stood the fire-test, obrussa, of the crucible, Greek ὄβρυζον, Pers. ebrı̂z, Arab. ibrı̂z. In the last clause of this verse, as also in 10b, נבחר is to be interpreted as pred. to תבוּאתי, but the balance of the meaning demands as a side-piece to the מחרוץ ומפז (19a) something more than the mere כּסף. In 20f. the reciprocal love is placed as the answer of love under the point of view of the requiting righteousness. But recompensative and communicative righteousness are here combined, where therefore the subject is the requital of worthy pure love and loving conduct, like with like. Such love requires reciprocal love, not merely cordial love, but that which expresses itself outwardly. Pro 8:20-21 In this sense, Wisdom says that she acts strictly according to justice and rectitude, and adds (21) wherein this her conduct manifests itself. The Piel הלּך expresses firm, constant action; and בּתוך means that she turns from this line of conduct on no side. להנחיל is distinguished from בּהנחיל, as ut possidendam tribuam from possidendam tribuendo; the former denotes the direction of the activity, the latter its nature and manner; both combine if we translate ita ut.... (Note: Biesenthal combines the etymologically obscure הנחיל with נחל: to make to flow into, so that נחל denotes inheritance in contradistinction to acquisition; while נחלה, in contradistinction to ירשּׁה, denotes the inheritance rather of many than of the individual.) Regarding the origin of ישׁ, vid., at Pro 2:7; it denotes the being founded, thus substantia, and appears here, like the word in mediaeval Latin and Romanic (Ital. sustanza, Span. substancia), and like οὐσία and ὕπαρξις (τὰ ὑπάρχοντα) in classic Greek, to denote possessions and goods. But since this use of the word does not elsewhere occur (therefore Hitzig explains ישׁ = ישׁ לי, I have it = presto est), and here, where Wisdom speaks, ישׁ connects itself in thought with תּוּשׁיּה, it will at least denote real possession (as we also are wont to call not every kind of property, but only landed property, real possession), such possession as has real worth, and that not according to commercial exchange and price, but according to sound judgment, which applies a higher than the common worldly standard of worth. The Pasek between אהבי and ישׁ is designed to separate the two Jods from each other, and has, as a consequence, for להנחיל אהבי the accentuation with Tarcha and Mercha (vid., Accentssystem, vi. 4; cf. Torath Emeth, p. 17, 3). The carrying forward of the inf. with the finite, 21b, is as Pro 1:27; Pro 2:2, and quite usual.

Verse 22

Wisdom takes now a new departure, in establishing her right to be heard, and to be obeyed and loved by men. As the Divine King in Psa 2:1-12 opposes to His adversaries the self-testimony: "I will speak concerning a decree! Jahve said unto me: Thou art my Son; this day have I begotten Thee;" so Wisdom here unfolds her divine patent of nobility: she originates with God before all creatures, and is the object of God's love and joy, as she also has the object of her love and joy on God's earth, and especially among the sons of men: "Jahve brought me forth as the beginning of His way, As the foremost of His works from of old." The old translators render קנני (with Kametz by Dech; vid., under Psa 118:5) partly by verbs of creating (lxx ἔκτισε, Syr., Targ. בּראני), partly by verbs of acquiring (Aquila, Symmachus, Theodotion, Venet. ἐκτήσατο; Jerome, possedit); Wisdom appears also as created, certainly not without reference to this passage, Sir. 1:4, προτέρα πάντων ἕκτισται σοφία; 1:9, αὐτὸς ἕκτισεν αὐτήν; 24:8, ὁ κτίσας με. In the christological controversy this word gained a dogmatic signification, for they proceeded generally on the identity of σοφία ὑποστατική (sapientia substantialis) with the hypostasis of the Son of God. The Arians used the ἔκτισέ με as a proof of their doctrine of the filius non genitus, sed factus, i.e., of His existence before the world began indeed, but yet not from eternity, but originating in time; while, on the contrary, the orthodox preferred the translation ἐκτήσατο, and understood it of the co-eternal existence of the Son with the Father, and agreed with the ἔκτισε of the lxx by referring it not to the actual existence, but to the position, place of the Son (Athanasius: Deus me creavit regem or caput operum suorum; Cyrill.: non condidit secundum substantiam, sed constituit me totius universi principium et fundamentum). But (1) Wisdom is not God, but is God's; she has personal existence in the Logos of the N.T., but is not herself the Logos; she is the world-idea, which, once projected, is objective to God, not as a dead form, but as a living spiritual image; she is the archetype of the world, which, originating from God, stands before God, the world of the idea which forms the medium between the Godhead and the world of actual existence, the communicated spiritual power in the origination and the completion of the world as God designed it to be. This wisdom the poet here personifies; he does not speak of the person as Logos, but the further progress of the revelation points to her actual personification in the Logos. And (2) since to her the poet attributes an existence preceding the creation of the world, he thereby declares her to be eternal, for to be before the world is to be before time. For if he places her at the head of the creatures, as the first of them, so therewith he does not seek to make her a creature of this world having its commencement in time; he connects her origination with the origination of the creature only on this account, because that priori refers and tends to the latter; the power which was before heaven and earth were, and which operated at the creation of the earth and of the heavens, cannot certainly fall under the category of the creatures around and above us. Therefore (3) the translation with ἔκτισεν has nothing against it, but it is different from the κτίσις of the heavens and the earth, and the poet has intentionally written not בּראני, but קנני. Certainly קנה, Arab. knâ, like all the words used of creating, refers to one root-idea: that of forging (vid., under Gen 4:22), as ברא does to that of cutting (vid., under Gen 1:1); but the mark of a commencement in time does not affix itself to קנה in the same way as it does to ברא, which always expresses the divine production of that which has not hitherto existed. קנה comprehends in it the meanings to create, and to create something for oneself, to prepare, parare (e.g., Psa 139:13), and to prepare something for oneself, comparare, as κτίζειν and κτᾶσθαι, both from kshi, to build, the former expressed by struere, and the latter by sibi struere. In the קנני, then, there are the ideas, both that God produced wisdom, and that He made Himself to possess it; not certainly, however, as a man makes himself to possess wisdom from without, Pro 4:7. But the idea of the bringing forth is here the nearest demanded by the connection. For ראשׁית דּרכּו is not equivalent to בּראשׁית דרכו (Syr., Targ., Luther), as Jerome also reads: Ita enim scriptum est: adonai canani bresith dercho (Ep. cxl. ad Cyprian.); but it is, as Job 40:19 shows, the second accusative of the object (lxx, Aquila, Symmachus, Theodotion). But if God made wisdom as the beginning of His way, i.e., of His creative efficiency (cf. Rev 3:14 and Col 1:15), the making is not to be thought of as acquiring, but as a bringing forth, revealing this creative efficiency of God, having it in view; and this is also confirmed by the חוללתי (genita sum; cf. Gen 4:1, קניתי, genui) following. Accordingly, קדם מפעליו (foremost of His works) has to be regarded as a parallel second object. accusative. All the old translators interpret קדם as a preposition [before], but the usage of the language before us does not recognise it as such; this would be an Aramaism, for קדם, Dan 7:7, frequently מן־קדם (Syr., Targ.), is so used. But as קדם signifies previous existence in space, and then in time (vid., Orelli, Zeit und Ewigkeit, p. 76), so it may be used of the object in which the previous existence appears, thus (after Sir. 1:4): προτέραν τῶν ἔργων αὐτοῦ (Hitzig).

Verse 23

A designation of the When? expressed first by מאז (Isa 48:8, cf. Isa 40:21), is further unfolded: "From everlasting was I set up, From the beginning, from the foundations of the earth." That נסּכתּי cannot be translated: I was anointed = consecrated, vid., at Psa 2:6. But the translation also: I was woven = wrought (Hitzig, Ewald, and previously one of the Greeks, ἐδιάσθην), does not commend itself, for רקּם (Psa 139:15), used of the embryo, lies far from the metaphorical sense in which נסך = Arab. nasaj, texere, would here be translated of the origin of a person, and even of such a spiritual being as Wisdom; נסדתּי, as the lxx reads (ἐθεμελιωσέ με), is not once used of such. Rightly Aquila, κατεστάθην; Symmachus, προκεχείρισμαι; Jerome, ordinata sum. Literally, but unintelligibly, the Gr. Venet. κέχυμαι, according to which (cf. Sir. 1:10) Bttcher: I was poured forth = formed, but himself acknowledging that this figure is not suitable to personification; nor is it at all likely that the author applied the word, used in this sense of idols, to the origin of Wisdom. The fact is, that נסך, used as seldom of the anointing or consecration of kings, as סוּך, passes over, like יצק (הצּיק), צוּק (מצוּק, a pillar), and יצג (הצּיג), from the meaning of pouring out to that of placing and appointing; the mediating idea appears to be that of the pouring forth of the metal, since נסיך, Dan 11:8, like נסך, signifies a molten image. The Jewish interpreters quite correctly remark, in comparing it with the princely name נסיך [cf. Psa 83:12] (although without etymological insight), that a placing in princely dignity is meant. Of the three synonyms of aeternitas a parte ante, מעולם points backwards into the infinite distance, מראשׁ into the beginning of the world, מקּדמי־ארץ not into the times which precede the origin of the earth, but into the oldest times of its gradual arising; this קדמי it is impossible to render, in conformity with the Hebr. use of language: it is an extensive plur. of time, Bttcher, 697. The מן repeated does not mean that the origin and greatness of Wisdom are contemporaneous with the foundation of the world; but that when the world was founded, she was already an actual existence.

Verse 24

This her existence before the world began is now set forth in yet more explicit statements: 24 "When there were as yet no floods was I brought forth, When as yet there were not fountains which abounded with water; 25 For before the mountains were settled, Before the hills was I brought forth, 26 While as yet He had not made land and plains, And the sum of the dust of the earth." The description is poetical, and affords some room for imagination. By תּהומות are not intended the unrestrained primeval waters, but, as also Pro 3:20, the inner waters, treasures of the earth; and consequently by מעינות, not the fountains of the sea on this earth (Ewald, after Job 38:16), but he springs or places of springs (for מעין is n. loci to עין, a well as an eye of the earth; vid., Gen 16:7), by means of which the internal waters of the earth communicate themselves to the earth above (cf. Gen 7:11 with Gen 49:25). נכבּדּי־מים(abounding with water) is a descriptive epitheton to מעינות, which, notwithstanding its fem. plur., is construed as masc. (cf. Pro 5:16). The Masora does not distinguish the thrice-occurring נכבדי according to its form as written (Isa 23:8-9). The form נכבּדּי (which, like בּתּים, would demand Metheg) is to be rejected; it is everywhere to be written נכבּדּי nettirw (Ewald, 214b) with Pathach, with Dagesh following; vid., Kimchi, Michlol 61b. Kimchi adds the gloss מעיני מים רבים, which the Gr. Venet., in accordance with the meaning of נכבד elsewhere, renders by πηγαῖς δεδοξασμένων ὑδάτων (as also Bttcher: the most honoured = the most lordly); but Meri, Immanuel, and others rightly judge that the adjective is here to be understood after Gen 13:2; Job 14:21 (but in this latter passage כבד does not mean "to be numerous"): loaded = endowed in rich measure. Pro 8:25 Instead of בּאין, in (yet) non-existence (24), we have here טרם, a subst. which signifies cutting off from that which already exists (vid., at Gen 2:5), and then as a particle nondum or antequam, with בּ always antequam, and in Pro 8:26 עד־לא, so long not yet (this also originally a substantive from עדה, in the sense of progress). With הטבּעוּ (were settled) (as Job 38:6, from טבע, to impress into or upon anything, imprimere, infigere) the question is asked: wherein? Not indeed: in the depths of the earth, but as the Caraite Ahron b. Joseph answers, אל קרקע הים, in the bottom of the sea; for out of the waters they rise up, Psa 104:8 (cf. at Gen 1:9). Pro 8:26 ארץ וחוּצות is either, connecting the whole with its part: terra cum campis, or ארץ gains by this connection the meaning of land covered with buildings, while חוצות the expanse of unoccupied land, or the free field outside the towns and villages (cf. בּר, Arab. barrytt) (Fl.), vid., Job 5:10; Job 18:17 (where we have translated "in the steppe far and wide"); and regarding the fundamental idea, vid., above at Pro 5:16. Synonymous with ארץ, as contrast to חוצות, is תּבל, which like יבוּל (produce, wealth) comes from יבל, and thus denotes the earth as fruit-bearing (as אדמה properly denotes the humus as the covering of earth). Accordingly, with Ewald, we may understand by ראשׁ עפרות, "the heaps of the many clods of the fertile arable land lying as if scattered on the plains." Hitzig also translates: "the first clods of the earth." We do not deny that עפרות may mean clods of earth, i.e., pieces of earth gathered together, as Job 28:6, עפרת זהב, gold ore, i.e., pieces of earth or ore containing gold. But for clods of earth the Heb. language has the nouns רגב and מגרפה; and if we read together עפרות, plur. of the collective עפר (dust as a mass), which comes as from a n. unitatis עפרה, and ראשׁ, which, among its meanings in poetry as well as in prose, has also that of the sum, i.e., the chief amount or the total amount (cf. the Arab. râs âlmâl, the capital, τὸ κεφάλαιον), then the two words in their mutual relation yield the sense of the sum of the several parts of the dust, as of the atoms of dust (Cocceius; Schultens, summam pluverum orbis habitabilis); and Fleischer rightly remarks that other interpretations, as ab initio pulveris orbis, praecipus quaeque orbis terrarum, caput orbis terrarum (i.e., according to Rashi, the first man; according to Umbreit, man generally), leave the choice of the plur. עפרות unintelligible. Before these creatures originated, Wisdom was, as she herself says, and emphatically repeats, already born; חוללתּי is the passive of the Pilel חולל, which means to whirl, to twist oneself, to bring forth with sorrow (Aquila, Theodotion, ὠδινήθην; Graec. Venet. 24a, πέπλασμαι, 25b, ὠδίνημαι), then but poet. generally to beget, to bring forth (Pro 25:23; Pro 26:10).

Verse 27

But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work: "When He prepared the heavens, I was there, When He measured out a circle for the mirror of the multitude of waters." Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, eo tempore (Arab. thumm, in contradistinction to thamm, eo loco); but here it has the signification of place, which includes that of time: Wisdom was there when God created the world, and had then already long before that come into existence, like as the servant of Jahve, Isa 48:16, with just such a שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין signifies to give a firm position or a definite direction. Thus Job 28:27 of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as Jer 10:12; Psa 65:7, of the setting up, restoring throughout the whole world. In the parallel member, חוּג, corresponding to שׁמים, appears necessarily to designate the circle or the vault of the heavens (Job 22:14), which, according to the idea of the Hebrews, as in Homer, rests as a half-globe on the outermost ends of the disc of the earth surrounded with water, and thus lies on the waters. Vid., Hupfeld under Psa 24:2. This idea of the ocean girdling the earth is introduced into the O.T. without its being sanctioned by it. The lxx (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים (Job 9:8; Job 36:30) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is Job 26:10 : He has set a limit for the surface of the waters, i.e., describing over them a circle setting bounds to their region. So here, with the exchange of the functions of the two words; when He marked out a circle over the surface of the multitude of waters, viz., to appoint a fixed region (מקוה, Gen 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק signifies incidere, figere, to prescribe, to measure off, to consign, and directly to mark out, which is done by means of firm impressions of the graver's tools. But here this verb is without the Dagesh, to distinguish between the infinitive and the substantive חקּו (his statute or limit); for correct texts have בּחקו (Michlol 147a); and although a monosyllable follows, yet there is no throwing back of the tone, after the rule that words terminating in o in this case maintain their ultima accentuation (e.g., משׂמו אל, Num 24:23). Fleischer also finally decides for the explanation: quum delinearet circulum super abysso, when He marked out the region of the sea as with the circle.

Verse 28

In Pro 8:28, Pro 8:29, these two features of the figure of the creation of the world return (the beginning of the firmament, and the embankment of the under waters); hence we see that the discourse here makes a fresh start with a new theme: 28 "When He made firm the ether above, When He restrained the fountains of the waters; 29 When He set to the sea its bounds, That the waters should not pass their limits When He settled the pillars of the earth; 30 Then was I with Him as director of the work, And was delighted day by day, Rejoicing always before Him, 31 Rejoicing in His earth, And having my delight in the children of men." We have, with Symmachus, translated שׁחקים (from שׁחק, Arab. shaḳ, to grind, to make thin) by αἰθέρα, for so the fine transparent strata of air above the hanging clouds are called - a poetic name of the firmament רקיע. The making firm עמּץ is not to be understood locally, but internally of the spreading out of the firmament over the earth settled for continuance (an expression such as Psa 78:23). In 28b the Masora notices the plur. עינות instead of עינות with לית as unicum (cf. Michlol 191a); the transition of the sound is as in גּלית from galajta. The inf. עזוז appears on the first look to require a transitive signification, as the lxx and the Targ., the Graec. Venet. and Luther (da er festiget die Brnnen der tieffen = when He makes firm the fountains of the deep) have rendered it. Elster accordingly believes that this signification must be maintained, because בּ here introduces creative activity, and in itself is probably the transitive use of עזז, as the Arab. 'azz shows: when He set His עז against the מים עזּים (Isa 43:16). But the absence of the subject is in favour of the opinion that here, as everywhere else, it is intransitive; only we may not, with Hitzig, translate: when the fountains of the flood raged wildly; but, since 28b, if not a creative efficiency, must yet express a creative work, either as Ewald, with reference to מעוז, fortress: when they became firm, or better as Fleischer, with reference to מים עזים: when they broke forth with power, with strong fulness. Whether the suff. of חקּו, 29a, refers back to the sea or to Jahve, is decided after the parallel פּיו. If this word is equivalent to its coast (cf. Psa 104:9), then both suffixes refer to the sea; but the coast of the sea, or of a river, is called שׂפה, not פּה, which only means ostium (mouth), not ora. Also Isa 19:7 will require to be translated: by the mouth of the Nile, and that פי, Psa 133:2, may denote the under edge, arises from this, that a coat has a mouth above as well as below, i.e., is open. Thus both suff. are to be referred to God, and פיו d is to be determined after Job 23:12. The clause beginning with ומים corresponds in periodizing discourse to a clause with ut, Ewald, 338. בּחוּקו is the same form, only written plene, as Pro 8:27, בּחקו = בּחקּו = בּחקקו. (Note: One might regard it as modified from בחקקו; but that שׁוּרי, Psa 102:12, is modified from שׁררי, or הורי, Gen 49:26, from הררי, is by no means certain.) Pro 8:30 In this sentence, subordinating to itself these designations of time, the principal question is as to the meaning of אמון, Hofmann's interpretation (Schriftbew. i. 97) "continually" (inf. absol. in an adverbial sense) is a judicious idea, and אמן, to endure, remains indeed in אמת (stability); but in this sense, which נאמן represents, it is not otherwise used. Also מהימנתּא (believing, trusting) of the Targ. (Graec. Venet. πίστις, as if the word used were אמוּן) is linguistically inadmissible; the Hebr. האמין corresponds to the Aram. haimēn. One of these two only is possible: אמון means either opifex or alumnus. The meaning alumnus (Aquila, τιθηνουμένη; Meri and Malbim, אמון בחיק האל, ἐν τῷ κόλπῳ τοῦ Θεοῦ) would derive the word from אמן, to support, make firm, take care of; the form ought to have a passive sense (Symm. Theod. ἐστηριγμένη), as גּדול sa ,)חם, twined, pressed, strong, great, and be pointed נקד (with a moveable ā, different from the form בּגוד, חמוץ, Isa 1:17); and אמון, in the meaning nursling, foster-child, favourite (Schultens, Euchel, Elster, and others, also Rashi and Kimchi, who all find in אמון the meaning of education, גידול), would place itself with אמוּן, fostered, Lam 4:5, אמן, fosterer, אמנת ,reret, foster-mother. This is the meaning of the word according to the connection, for Wisdom appears further on as the child of God; as such she had her joy before Him; and particularly God's earth, where she rejoiced with the sons of men, was the scene of her mirth. But on this very account, because this is further said, we also lose nothing if אמון should be interpreted otherwise. And it is otherwise to be interpreted, for Wisdom is, in consequence of קנני (Pro 8:22), and חוללתי, which is twice used (Pro 8:24-25), God's own child; but the designation אמון would make Him to be the אמן of Wisdom; and the child which an אמן bears, Num 11:12, and fosters, Est 2:7, is not his own. Hence it follows that אמון in this signification would be an ἅπαξ λεγόμενον; on the other hand, it really occurs elsewhere, Jer 52:15 (vid., Hitzig l.c.), in the sense of opifex. This sense, which recommends itself to Ewald, Hitzig, Bertheau, and Zckler, lies also at the foundation of the ἁρμόζουσα of the lxx, מתקנא of the Syr., the cuncta componens of Jerome, and the designation of Wisdom as ἡ τῶν πάντων τεχνῖτις of the Book of Wisdom 7:21. The workmaster is called אמון, for which, Sol 7:2, אמן, or rather אמּן (ommân), Aram. and Mishn. אוּמן; not, perhaps, as he whom one entrusts with something in whom one confides or may confide in a work (vid., Fleischer, loc), but from אמן, to be firm, as one who is strong in his art, as perhaps also the right hand, which has the name ימין as being the artifex among the members. The word occurs also as an adjective in the sense of "experienced, skilful," and does not form a fem. according to the use of the word in this case before us, only because handicraft (אוּמנוּת) belongs to men, and not to women; also in the Greek, δημιουργός, in the sense of τὰ δημόσια (εἰς τὸ δημόσιον) ἐργαζόμενος, has no fem.; and in Lat., artifex is used as a substantive (e.g., in Pliny: artifex omnium natura), like an adj. of double gender. It is thus altogether according to rule that we read אמון and not אמונה (after the form בּגודה); also we would make a mistake if we translated the word by the German "Werkmeisterin" work-mistress, directress (Hitzig), for it is intended to be said that she took up the place of a workmaster with Him, whereby chiefly the artistic performances of a חרשׁ artificer are thought of. This self-designation of Wisdom is here very suitable; for after she has said that she was brought forth by God before the world was, and that she was present when it was created, this אמון now answers the question as to what God had in view when He gave to Wisdom her separate existence, and in what capacity she assisted in the creation of the world: it was she who transferred the creative thoughts originally existing in the creative will of God, and set in motion by His creative order, from their ideal into their real effectiveness, and, as it were, artistically carried out the delineations of the several creatures; she was the mediating cause, the demiurgic power which the divine creative activity made use of, as is said, Pro 3:19, "Jahve has by Wisdom founded the earth," and as the Jerusalem Targ. Gen 1:1, in connection with Pro 8:22, translates: בחוּכמא ברא יי ית שׁמיּא וית ארעא. But - this is now the question - does the further unfolding of the thoughts here agree with this interpretation of אמון? That we may not misunderstand what follows, we must first of all represent to ourselves, that if אמון meant the foster-child, Wisdom could not yet, in what follows, be thought of as a little child (Num 11:12), for that would be an idea without any meaning; to rejoice [spielen = play] is certainly quite in accordance with youth, as Sa2 2:14 shows (where שׂחק לפני is said of the sportive combat of youthful warriors before the captain), not exclusively little children. So, then, we must guard against interpreting שׁעשׁוּעים, with the lxx and Syr., in the sense of שׁעשׁוּעיו - an interpretation which the Targ., Jerome, the Graec. Venet., and Luther have happily avoided; for mention is not made here of what Wisdom is for Jahve, but of what she is in herself. The expression is to be judged after Psa 109:4 (cf. Gen 12:2), where Hitzig rightly translates, "I am wholly prayer;" but Bttcher, in a way characteristic of his mode of interpretation, prefers, "I am ointment" (vid., Neue Aehrenlese, No. 1222). The delight is meant which this mediating participation in God's creating work imparted to her - joy in the work in which she was engaged. The pluralet. שׁעשׁועים is to be understood here, not after Jer 13:20, but after Isa 11:8; Psa 119:70, where its root-word, the Pilpel שׁעשׁע (proceeding from the primary meaning of caressing, demulcere), signifies intransitively: to have his delight somewhere or in anything, to delight oneself - a synonym to the idea of play (cf. Aram. שׁעא, Ethpe. to play, Ethpa. to chatter); for play is in contrast to work, an occupation which has enjoyment in view. But the work, i.e., the occupation, which aims to do something useful, can also become a play if it costs no strenuous effort, or if the effort which it costs passes wholly into the background in presence of the pleasure which it yields. Thus Wisdom daily, i.e., during the whole course of creation, went forth in pure delight; and the activity with which she translated into fact the creative thoughts was a joyful noise in the sight of God, whose commands she obeyed with childlike devotion; cf. Sa2 6:21, where David calls his dancing and leaping before the ark of the covenant a 'שׂחק לפני ה. But by preference, her delight was in the world, which is illustrated from the Persian Minokhired, which personifies Wisdom, and, among other things, says of her: "The creation of the earth, and its mingling with water, the springing up and the growth of the trees, all the different colours, the odour, the taste, and that which is pleasing in everything - all that is chiefly the endowment and the performance of Wisdom." (Note: Vid., Spiegel's Grammatik der prsisprache, p. 162, cf. 182.) She also there says that she was before all celestial and earthly beings, the first with Ormuzd, and that all that is celestial and earthly arose and also remains in existence by her. But the earth was the dearest object of her delight in the whole world; to help in establishing it (Pro 3:19) was her joyful occupation; to fashion it, and to provide it with the multiplicity of existences designed for it, was the most pleasant part of her creative activity. For the earth is the abode of man, and the heart-pleasure of Wisdom was with (את־, prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity. Pro 8:31 Since the statements of Wisdom, as to her participation in the creation of the world, are at this point brought to a close, in this verse there is set forth the intimate relation into which she thus entered to the earth and to mankind, and which she has continued to sustain to the present day. She turned her love to the earth for the sake of man, and to man not merely as a corporeal, but especially as a spiritual being, to whom she can disclose her heart, and whom, if he receives her, she can bring back to God (Book of Wisdom 7:27). There are not here express references to Gen 1 or Gen 2. In יום יום (day for day, as Gen 39:10, cf. Est 2:4, יום ויום) we have not to think of the six days of creation. But inasmuch as the whole description goes down to בּני אדם as its central-point, it denotes that creation came to its close and its goal in man. The connection of תּבל ארץ is as Job 37:12, where ארצה for ארץ is wholly, as לילה, חרסה, and the like, an original accusative.

Verse 32

After that Wisdom has shown in Pro 8:22-31 how worthy her fellowship is of being an object of desire from her mediating place between God and the world, she begins with this verse (as Pro 7:24; Pro 5:7) the hortatory (parnetische) concluding part of her discourse: "And now, ye sons, hearken unto me, And salvation to those who keep my ways!" The lxx omits Pro 8:33, and obviates the disturbing element of ואשׁרי, 32b, arising from its ו, by a transposition of the stichs. But this ואשרי is the same as the καὶ μακάριος, Mat 11:6; the organic connection lies hid, as Schleiermacher (Hermeneutik, p. 73) well expresses it, in the mere sequence; the clause containing the proof is connected by ו with that for which proof is to be assigned, instead of subordinating itself to it with כּי. Such an exclamatory clause has already been met with in Pro 3:13, there אדם follows as the governed genitive, here a complete sentence (instead of the usual participial construction, שׁמרי דרכי) forms this genitive, Gesen. 123, 3, Anm. 1.

Verse 33

The summons 32a, and its reason 32b, are repeated in these verses which follow: 33 "Hear instruction, and be wise, And withdraw not. 34 Blessed is the man who hears me, Watching daily at my gates, Waiting at the posts of my doors! 35 For whosoever findeth me has found life, And has obtained favour from Jahve; 36 And whosoever misseth me doeth wrong to himself; All they who hate me love death." The imper. וחכמוּ, 33a (et sapite), is to be judged after Pro 4:4, וחיה, cf. the Chethı̂b, Pro 13:20; one sees this from the words ואל־תּפרעוּ which follow, to which, after Pro 15:32, as at Pro 4:13, to אל־תּרף, מוּסר is to be placed as object: and throw not to the winds (ne missam faciatis; vid., regarding פרע at Pro 1:25), viz., instruction (disciplinam). Pro 8:34 The אשׁרי here following שׁמעוּ is related to it as assigning a motive, like the ואשׁרי (Pro 8:32) following שׁמעו; according to the Masora, we have to write אשׁרי with Mercha, and on the first syllable Gaja (vid., Baer's Torath Emeth, pp. 26, 29; cf. under Psa 1:1). לשׁקד signifies to watch, not in the sense of ad vigilandum, but vigilando, as Isa 5:22; Isa 30:1; Ewald, 380d. In contradistinction to העיר and הקיץ, which denote watching as the consequence of wakefulness or an interruption of sleep, שׁקד signifies watching as a condition, and that as one which a person willingly maintains (Psychol. p. 275), the intentional watching (cf. Arab. shaḳidha, to fix penetrating eyes upon anything), with על of the place and object and aim (Jer 5:6; cf. העיר על, Job 8:6). The plurals דּלתות (fores, as חמות, Jer 1:18, maenia) and פתחים are amplifying plurs. of extension, suggesting the idea of a palace or temple; מזוּזת (postes portae, in quibus cardines ejus moventur, from זוּז, to move hither and thither) is intended to indicate that he to whom the discourse refers holds himself in closest nearness to the entrance, that he might not miss the moment when it is opened, or when she who dwells there presents herself to view. "The figure is derived from the service of a court: Wisdom is honoured by her disciples, as a queen or high patroness; cf. Samachschari's Golden Necklaces, Pr. 35: Blessed is the man who knocks only at God's door, and who departs not a nail's breadth from God's threshold" (Fl.). Pro 8:35 This verse gives the reason for pronouncing those happy who honour Wisdom. The Chethı̂b is כי מצאי מצאי חיּים, but the passing over into the sing. 35b is harsh and objectionable; the Kerı̂ rightly regards the second מצאי as a mistaken repetition of the first, and substitutes כי מצאי מצא חיים, with which the וחטאי (Pro 8:36) of the antithesis agrees. Regarding מצאי, for which, less accurately, מצאי (only with the Dech without Metheg) is generally written, vid., Accentuationssystem, vii. 2. הפיק, to get out = reach, exchanged with מצא, Pro 3:13 (vid., there); according to its etymon, it is connected with מן, of him from or by whom one has reached anything; here, as Pro 12:2; Pro 18:22, God's favour, favorem a Jova impetravit. Pro 8:36 חטאי may, it is true, mean "my sinning one = he who sins against me (חטא לי)," as קמי is frequently equivalent to קמים עלי; but the contrast of מצאי places it beyond a doubt that חטא stands here in its oldest signification: to miss something after which one runs (Pro 19:2), seeks (Job 5:24), at which one shoots (Hiph. Jdg 20:16), etc., id non attingere quod petitur, Arab. âkhṭa, to miss, opposite to âṣab, to hit (Fl.). Just because it is the idea of missing, which, ethically applied, passes over into that of sin and guilt (of fault, mistake, false step, "Fehls, Fehlers, Fehltritts"), חטא can stand not only with the accusative of the subject in regard to which one errs, Lev 5:16, but also with the accusative of the subject which one forfeits, i.e., misses and loses, Pro 20:2, cf. Hab 2:10; so that not only מאס נפשׁו, Pro 15:32 (animam suam nihili facit), but also חוטא נפשׁו, Pro 20:2 (animam suam pessumdat), is synonymous with חמס נפשׁו (animae suae h. e. sibi ipsi injuriam facit). Whoever misses Wisdom by taking some other way than that which leads to her, acts suicidally: all they who wilfully hate (Piel) wisdom love death, for wisdom is the tree of life, Pro 3:18; wisdom and life are one, 35a, as the Incarnate Wisdom saith, Joh 8:51, "If a man keep my sayings, he shall never see death." In the Logos, Wisdom has her self-existence; in Him she has her personification, her justification, and her truth.

Verse 1

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 (Deu 29:29), and we need not soar up to heaven, or dive into the depths, to get the knowledge of them (Deu 30:11), for they are published and proclaimed in some measure by the works of the creation (Psa 19:1), 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 (Pro 8:1): Does not Wisdom cry? Yes, she cries aloud, and does not spare (Isa 58:1); she puts forth her voice, as one in earnest and desirous to be heard. Jesus stood and cried, Joh 7:37. The curses and blessings were read with a loud voice by the Levites, Deu 27:14. 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 (Pro 8:2): 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 12:25. 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, Joh 18:20. 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 30:21. The foolish man known not how to go to the city (Ecc 10:15), 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, Sa1 9:18. 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 (Pro 8:4), 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 (Pro 8:5); 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 (Pro 8:6), 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 (Pro 8:6), all in righteousness (Pro 8:8), 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 (Pro 8:7), 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 35:8. 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, without 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 (Pro 8:10, Pro 8:11): 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.

Verse 12

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 (Pro 8:12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, Co2 1:12), 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, Pro 8:13. 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, Pro 8:14. 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 (Pro 8:15, Pro 8:16), 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, Pro 8:17. 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 (Pro 8:18); 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, Luk 16:9. 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 (Pro 8:19): "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, Pro 8:20. 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, Pro 8:21. 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 10:34. 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 (Psa 17:14), 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.

Verse 22

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, etc. 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 (Pro 8:22), who was set up (Pro 8:23), was brought forth (Pro 8:24, Pro 8:25), was by him (Pro 8:30), for he was the express image of his person, Heb 1:3. 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 (Pro 8:23): 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. Psa 90:2, 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, Joh 3:31. 2. Before the sea was (Pro 8:24), 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 1:2. 3. Before the mountains were, the everlasting mountains, Pro 8:25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job 15:7), 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 38:4, etc.). 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 3:9; Heb 1:2; Col 1:16. 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 (Pro 8:27), 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 (Pro 8:28), and by preserving the bounds of the sea, which is the receptacle of those waters, Pro 8:29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer 5:22) 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 (Pro 8:30): 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 1:13), 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, Zac 6:13. 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 42:1. He did what he saw the Father do (Joh 5:19), 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 43:1), 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, Exo 39:43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Psa 104:31. 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 (Mat 3:17), 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 (Psa 40:8), 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, Pro 8:31. 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 1:26), 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, Pe1 1:20. 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.

Verse 32

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!" Pro 8:32. "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 (Pro 8:33): "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, Luk 7:30. "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 (Luk 19:48) and (Luk 21:38) 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 (Pro 8:32), 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, Pro 8:33. II. An assurance of happiness to all those that do hearken to Wisdom. They are blessed, Pro 8:32, and again Pro 8:34. 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 (Pro 8:35): 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, Pro 8:36. 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.

Verse 1

8:1–9:18 The first part of Proverbs climaxes when the son encounters two women. Both invite the young man, and the reader with him, into an intimate relationship. The young man and the reader must decide between the woman named Wisdom, personifying the true wisdom of God (8:1–9:6), and the woman named Folly (9:13-18), representing the wisdom of the world (1 Cor 1:18–2:16). Both women’s houses are on “the heights overlooking the city” (Prov 9:3, 14), suggesting ancient temples; the choice is thus between the true God and false gods.

8:1-2 Wisdom calls out openly and publicly, appealing to all and offering them her gift of wisdom. Like a prophet, she wants all to respond to her words.

Verse 2

8:2 The hilltop and crossroads provide maximum public access to all who pass by.

Verse 3

8:3 In ancient Near Eastern cities, the city gates had built-in chambers for conducting legal proceedings and business transactions. It was an appropriate place for Wisdom to make her appeal to the most people.

Verse 6

8:6-9 Wisdom is associated with truth, understanding, and knowledge, which are right, wholesome, plain, and clear. Wisdom detests deception, which is devious and crooked (cp. 1:2-7; 6:16-19).

Verse 10

8:10-11 Choose: An ethical choice must be made between seeking money or valuables and seeking wisdom, which is far more valuable.

Verse 12

8:12 Good judgment, knowledge, and discernment are only available to those who have Wisdom.

Verse 13

8:13 Those who choose wisdom, i.e., those who fear the Lord (see 1:7; 9:10), will not speak in ways that harm others or bend the truth.

Verse 15

8:15-16 The best rulers choose wisdom to guide them (e.g., 1 Kgs 3:16-28).

Verse 22

8:22-25 formed me from the beginning . . . I was appointed in ages past: God’s wisdom has always existed. His wisdom is here personified, but wisdom itself is not a person. Wisdom does not exist outside of God; wisdom is an expression of his character and nature. Unlike pagan gods, God needs no outside counselor to give him instructions (see Isa 40:13-14). Jesus is the apex of God’s wisdom (see Col 1:15-17; 2:3).

Verse 27

8:27-29 God used his wisdom to establish the created order, so wisdom can tell us how the world works and testifies to God’s greatness.

Verse 30

8:30 architect: God’s wisdom guided the shaping of creation, bringing order out of chaos.

Verse 32

8:32-36 Wisdom offers great rewards to those who listen to and follow wisdom.

Verse 35

8:35-36 Life is the ultimate reward for the wise, while rejecting wisdom results in death. These verses point to eternal life and death (see Luke 23:43; 1 Cor 15).