Exhurtalion to Study Wisdom (continued)
27te. Arts of Strange Women. PKOVEKBS VII, VIII. The Excellency, etc., of Wisdom.
lecting ruin themselves. Many regard the passage as a description of the Son of God by the title. Wisdom, which the older Jews used (and by which He Is called, Luke U.
e-reii—ii mode of speaking to arrest attention (ch. 30. 15,
18 ; Jol) 5. 19). proud look—it<., eyes of loftiness (Psalm 131.
1). Eyes, tongue, &c., for persons. spcakctJi— breathes
49), as John 1. 1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, 1. Though described as with God, wisdom out, habitually speaks (Psalm 27. 12; Acts 9. 1). 30-23. Cf.
Cli. 1. 8; 3. 3, &c.). it—(cf. v. 23) denotes the instruction of parents (v. 2u), to which all the qualities of a safe guide and guard and ready teacher are ascribed. It prevents the Ingressof evil by supplying good thoughts, even in dreams
Is not asserted to be God. 2. The use of per.sonal attributes is equally consistent with a personification, as with the description of a real person. .3. The personal pro» nouns used accord with the gender (fem.) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of
(ch. 3. 21-23 ; Psalm 19. 9 ; 2 Peter 1. 19). reproofs—(ch. 1. 23) the convictions of error produced by instruction. 34. A specimen of its benefit. By appreciating truth, men are not att'ected by lying flattery. 35. One of the cautions of this instruction, avoid alluring beauty, take [or, ensnare] spirit, which is neuter in Greek, but to which masculine pronouns are often applied (John 16. 14), when the acts of the Holy Spirit are described. 4. Such a personification Is agreealjle to the style of this book (cf. Ohs. 1. 20; .3.
, . . eyelids—by painting the lashes, females enhanced beauty. 36. Tlie supplied words give a better sense than the old version: "Thepriceof a whore is a piece of bread." adulteress— (cf. Margin), which the parallel and context
16, 17; 4. 8; 6.20-22 ; 9. 1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be sucli, none exist. 5. Nothing
(29-;i5) sustains. Of similar results of this sin, cf. ch. 5. 9-
12. will Hunt—alluding to the snares spread by harlots (cf. ch. 7. 6-8). precious life—more valuable than all else. 37ao. The guilt and danger most obvious. 30, 31. Such a thief is pitied, though heavily punished, sevenfold—(cf. Exodus 22. 1-1), for many, ample (cf. Genesis 4. 24; Matthew is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
18. 21), even if all his wealth is taken. 33. laeketli understanding—or, heart; destitute of moral principle and prudence. 33. disltonour—or, shame, as well as hurt of body (ch. 3. 35). reproach . . . away—no restitution will
1-4. The publicity and universality of the call contrast with the secre.sy and intrigues of the wicked (ch. 7. 8, &c.). 6. wisdom— subtilty in a good sense, or, prudence, foola —as ch. 1. 22. O. excelle«it things—or, plain, manifest, opening . . . tilings—upright words. 7. For . . . truth —lit.. My palate shall meditate, or (as Orientals did) mutter, my thoughts expressed only to myself are truth, wickedness—specially falsehood, as opposed to truth. 8. in rigliteousness—or, righteous (Psalm 9. 8 ; U. 7). froward —lit., twixled, or contradictory, i. e., to truth. 9. plain . . . understandetli—easily seen by those who apply their minds, tliat lind—implying search. 10. not silver preferable to it, so last clause implies comparison. 11.
suffice; 34, 35, nor any terms of reconciliation be admitted, regard [or, accept] any ransom.
CHAPTEE VII.
Ver. 1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (cli. 3.1-3; 4.10, &c.). apple . . . eyepupil of eye, a custody (ch. 4. 23) of special value. Bind. . . lingers—as inscriptions on rings. 5. The design of the teacliing (cf. ch. 2. 16; 6. 24). 6. For—or. Since, introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent, wiudo vv [or, opening of the] casement—or lattice, looked
(Cf. c!i. 3. 14, 15.) 13. prudence—as v. 5. The connection of wisdom and prudence is that of the dictates of sound wisdom and its application, find . . . inventions—or, devices, discreet ways (ch. 1. 4). 1.3. For such is the effect of the fear of God, by which hatred to evil preserves from
—lit., watched earnestly (Judges 5. 28). 7. simple—as ch. 1. 4. void of, <Scc. —(Cf. ch. 6. 32.) 8. lier corner— where she was usually found, went . . . house—implying, perhaps, confidence in himself by his manner, as denoted in the word went" lit., tread pot.ipously. 9. The time, twiliffht, ending in darkness, black . . . night lit., pupil, ox, eye, it. froward moutli—or, speech (ch. 2.12; 6.14). 14. It also gives the elements of good character in counsel, sound wisdom—(Ch. 2.7.) I . . . strength—or, "As for me, understanding is strength to me," thesource of power (Eccleslastes 9. 16); good judgment gives more efficiency to actions; 15, 16, of which a wisely-conducted government is aii example. 17. early—or, diligently, which may Include the u-sual sense of early in life. 18. durable i.e., middle of niglit. 10. attire—that of harlots was sometimes peculiar, subtile—or, wary, cunning. 11, 13. loud—or, noisy, bustling, stubborn— not submissive, without . . . streets, . . . coiner— (Cf. 1 Timothy 5. 13; Titus 2. 5.) 13-15. Tlie preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Leviticus 3. 9, &c.). This feast she professes was prepared for him whom she boldly addresses as one souglit specially to partake of it.
. . . righteousness—such are the riches, enduring sources of happiness in moral possessions (cf. ch. 3. 16). "19. (Cf. v.
11; 3.16). 30, 31. The courses in which wisdom leads conduct to a true pre.sent prosperity (ch. 23. 5). 33-31.
Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time
16, 17. my be<l—or, couch, adorned in the costliest manall His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such In Divine, so should it be dener, bed—in v. 17, a place for sleeping. 18-30. There is no fear of discovery, tlie day appointed—perhaps, lit., a full moon, i. e., a fortnight's time (cf. v. 19). 31. caused . .
yield—or, inclines, flattering-(Cf. ch. 5. 3.) forced him sired in human afl'airs (cf. ch. 3. 19). 33. possessed—or, created, in either sense, the idea of precedence, in the beginning—or simply, beginning, in apposition with me. before ... of old—preceding the most ancient deeds. 33. I was set up—ordained, or inaugurated (Psalm 2. 6). The other terms carry out the idea of the earliest antiq'.-by persuasion overcoming his scruples. 33. straightway—quickly, either as ignorant of danger, or incapable of resistance. 33. Till—He is now caught (ch. 6. 26). 84. The inferential admonition is followed, 36, 37, by a more general allegation of the evils of this vice. Even the mightiest fail to resist her deathly allurements.
uity, and 34-39 illustrate it by the details of creation, brouglit forth—(Cf. Psalm 90. 2.) abounding—or, laden with water, settled—i. e., sunk in foundations, fields
CHAPTER VIII.
or, out-places, deserts, as opposite to (habitable) worla, highest part—or, sum, all particles together, when he
Ver. 1-36. Contrasted with sensual allurements are the advantages of Divine wisdom, which publicly invites men, otf'ers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relations to the Divine plans and acts is introduced, as in set . . . deptli—marked out the circle, according to the popular idea of the earth, as circular, surrounded bydepths on which the visible concave heavens rested, established . . . deep—i. e., so as to sustain the waters above and repress those below the firmament (Genesis 1.
cli. .3. 19, 20, thougli more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favour, and those neg-
7-11 ; Job 26. 8). commandment—belter, the shore, t. e..
Of the sea. foundations—figuratively denotes the solid