John Gill's Exposition of the Entire Bible.
Proverbs 8:1
INTRODUCTION TO PROVERBS 8
This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pr 8:1. The places where this proclamation is made are described, Pr 8:2; the persons to whom, Pr 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pr 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pr 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pr 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pr 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pr 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.
Ver. 1. Doth not wisdom cry?.... Christ, who is the Wisdom of God;
See Gill on "Pr 1:20"; and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. "Crying" is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a corner; truth seeks no corner, its voice is heard at noon day, it will bear the light. Now, "does not" or "shall not Wisdom cry", or Christ preach; verily he does or will, in his word, by his prophets under the former dispensation; in his own person, and by his apostles and ministers, under the present; who then would hearken to the alluring voice of a harlot, or hear Jezebel the wicked prophetess teach, when Christ himself preaches, or however by his faithful ministers?
and understanding put forth her voice? the same with Wisdom, or Christ, see Pr 8:14; by whose voice the Gospel is meant, which is the voice of Christ, which is heard and followed by the sheep of Christ, and not the voice of a stranger; and "putting it forth", giving or uttering it, signifies the publication of it.
Proverbs 8:2
Ver. 2. She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mt 5:1;
by the way; the roadside, to instruct and direct passengers as they go along, to show them the right way, and caution them against taking wrong ways; so did Christ, Mt 16:6;
in the places of the paths; or, "between the paths" {s}; where more ways than one met together, and so difficult to know which was the right path to take; here Christ stands in the ministry of the word to direct, and says, "this is the way, walk ye in it", Isa 30:21; and as there are many ways which are proposed to men to walk in, some of open profaneness and impiety, and others that have a show of religion and devotion, but both lead men wrong; the ministers of Christ show, and he by them, the way of salvation, and how to avoid such as lead to destruction, Ac 16:17.
{s} tbytn tyb "in mediis semitis", V. L. "inter semitas", Tigurine version, Baynus; so some in Vatablus; "in mediis compitis", Schultens; to the Targum, Sept. and Arabic versions.
Proverbs 8:3
Ver. 3. She crieth at the gates,.... Of the temple, or of the city, where the courts of judicature were, and persons met on civil accounts; and where people were continually passing and repassing;
at the entry of the city; meeting those that came out of the country to the city upon trade and business;
at the coming in at the doors; of the temple, or city, or private houses; all these expressions denote the publicness of the Gospel ministry, both by Christ himself, who spake openly to the world, always taught in the synagogues and temple, and in secret said nothing; and who ordered his disciples to preach what they heard and received from him upon the house tops, Joh 18:20; so did the Apostle Paul,
Ac 20:20.
Proverbs 8:4
Ver. 4. Unto you, O men, I call,.... Not angels, the fallen angels; for, as they had nothing to do with Christ, he had nothing to do with them, or say unto them, Mt 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mr 16:15, "men", whom God has loved and Christ has redeemed; these are by the Gospel called, and called effectually. There are some men indeed who are only externally called; but there are others who are also called with an holy calling, of which
See Gill on "Pr 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.
Proverbs 8:5
Ver. 5. O ye simple, understand wisdom,.... The Gospel, the wisdom of God in a mystery, particularly the doctrine of salvation by Christ; it is the highest wisdom to know Christ and him crucified: and they are "the simple" who are weak and easy to be imposed upon, who are here called unto; and generally speaking such are they to whom the mysteries of grace are made known, while they are hid from the wise and prudent;
and ye fools, be of an understanding heart; or "cause the heart to understand"; or "get an understanding heart" {t}; make use of all means to get spiritual wisdom and understanding; all men, let them be what they will in other respects, are fools as to a spiritual and experimental knowledge of divine things; and that man can only be said to have truly an understanding heart that knows his own folly, the plague of his heart, his need of Christ, the worth of him; and has an understanding given him to know him and his interest in him.
{t} bl wnybh "facite cor intelligere", Baynus, Mercerus; "facite ut cor vestrum intelligat", so some in Vatablus; "acquirite animum sapientem", Gejerus.
Proverbs 8:6
Ver. 6. Hear; for I will speak of excellent things,.... Such are the things of the Gospel; they not only excel what the light of nature dictates and directs to, but even what the law of Moses commands and requires; the doctrines of the Gospel are excellent in their author, nature, and use; particularly those which respect the love, grace, and mercy of God, the person and offices of Christ, the efficacy of his blood, righteousness, and sacrifice, and the great salvation which he has wrought out. These are the doctrines of grace which proceed out of Wisdom's mouth, and are such as never man spake the like; they are to be approved of, being what differ from others, and to be preferred unto them, Php 1:9; or "princely things" {u}, as the word may be rendered; which became him who is the Prince of the kings of the earth, and the Prince of peace to speak; and are worthy to be received by princes, though little known and valued by the princes of this world; and are embraced and, esteemed by those who are the princes of the Lord s people: or they are "principal" ones, or "leading" truths {w}; of the greatest importance, interesting ones; "praiseworthy", as Aben Ezra, or "honourable", as Gersom, and to be had in the highest esteem and veneration;
and the opening of my lips [shall be] right things: agreeable to right reason, though above it; consonant to the righteous law of God, and even to the perfection of God's righteousness, which is greatly glorified by the obedience, sufferings, and death of Christ, and redemption through him; and these are the excellent and principal doctrines of the Gospel, even justification by Christ's righteousness, atonement by his sacrifice, and redemption through his blood; all which are consistent with and greatly display the justice of God: nor are any of the doctrines of the Gospel licentious ones, but on the contrary teach men to live soberly and righteously; as well as they are plain and easy to such who are conversant with them, as is often expressed, and may be the sense of the word here used also.
{u} Mydygn "principalia, i.e. digna principibus", Mercerus, Gejerus, Michaelis; "ducalia", Gussetius, p. 485. {w} "Praecipua quaedam", Tigurine versions.
Proverbs 8:7
Ver. 7. For my mouth shall speak truth,.... And nothing but the truth; and nothing more or less can be spoken by Wisdom, or Christ, who is truth itself; nothing else can come out of his mouth, or drop from his lips; all the doctrines of Christ are agreeable to the Scriptures of truth, and are what the Spirit of truth leads into; and the whole is called "the word of truth": there are many very particular and special truths, but the principal one is salvation by Jesus Christ;
and wickedness [is] an abomination to my lips; the sin of lying more especially, as opposed to truth; this is detestable to wisdom, what Christ never suffered his lips to utter; for no lie is of the truth, but of Satan the father of lies; and, as it is abhorred by Christ, it ought to be by all good men.
Proverbs 8:8
Ver. 8. All the words of my mouth [are] in righteousness,.... Or "with righteousness" {x}; are connected with it, are agreeable to it; are righteous ones, consistent with righteousness, with the righteous nature, will, and law of God: or "are concerning righteousness" {y} the necessity of righteousness in order to eternal life; the insufficiency of man's own righteousness to entitle to it; the need, worth, and excellency of the righteousness of Christ for that purpose; and of the propriety and usefulness of a life of righteousness and holiness, which the grace of God instructs men in;
[there is] nothing froward or perverse in them; that is contrary to right reason, or to the law of God, or to the Scriptures of truth, or to the analogy of faith; nor is there any contradiction in the doctrines of the Gospel one to another, but an entire harmony and uniformity in them; they are not "yea" and "nay".
{x} qdub "cum justitia", Piscator, Gejerus, Michaelis;
meta dikaiosunhv, Sept. {y} "Gloriatio de justitia sua, vel invitatio ad accipiendam justitiam per fidem", Cocceius.
Proverbs 8:9
Ver. 9. They [are] all plain to him that understandeth,.... Whose understanding is enlightened by the Spirit of God; who is a spiritual man, that has a discerning, and can judge of spiritual things: as for the carnal man, let him have what natural knowledge or wisdom he will, he cannot know these things; for they are spiritually discerned, and can only be discerned by spiritual men. The Bible is a sealed book to others, learned or unlearned; the mysteries or doctrines of the Gospel are hid in parables from such; but those to whom Christ has given an understanding to know him, these know them, and they are plain unto them: for though there are some things hard to he understood in the Scriptures, as in Paul's epistles, and some sublime truths in the Gospel; yet those which are necessary to salvation are easily understood; that faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save the chief of sinners, is a very plain one;
and right to them that find knowledge; a spiritual and experimental knowledge of Christ and his truths. The Targum is,
"to them who desire knowledge;''
and so the Syriac version; that seek for it heartily and diligently, in a right way, in the use of proper means, under the direction and by the assistance of the Spirit of God.
Proverbs 8:10
Ver. 10. Receive my instruction, and not silver,.... Not but that silver may be desired, sought after and received, consistent with the instructions of wisdom; though an anxious, immoderate, sinful pursuit after it, hinders the reception of them; and when they are in competition, the one is to be preferred to the other: the doctrines of the Gospel are of more worth, and more to be desired, than thousands of gold and silver; and therefore the meaning is, that the instruction of wisdom should be received rather than silver; it should have the preference; so Gersom interprets it, and with which agrees the following clause:
and knowledge rather than choice gold; that is, the knowledge of Christ, and the knowledge of God in Christ; the knowledge of the Gospel, and the truths of it; a spiritual and experimental knowledge of these things is of more value than the finest gold, than the gold of Ophir; see Ps 19:10.
Proverbs 8:11
Ver. 11. For wisdom [is] better than rubies,.... A sort of precious stones: or, "than precious stones" {z} in general; so the Targum and Septuagint, Arabic and Syriac versions; even than all of them, as the Vulgate Latin version; or, than "pearls" {a}, or "carbuncles" {b}: there are none equal to it, nor is it to be procured by them; see
Job 28:16;
and all the things that may be desired are not to be compared to it;
See Gill on "Pr 3:15".
{z} Mynynpm "gemmis", Baynus; "prae gemmis politis", Schultens. {a} "Margaritas", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus, Michaelis; "unionibus", Cocceius. {b} "Carbunculis", Junius & Tremellius, Piscator.
Proverbs 8:12
Ver. 12. I Wisdom dwell with Prudence,.... Here Wisdom begins to speak in her own person, and continues to do so unto the end of the chapter; or Christ describes himself, pencils out and draws his own picture, and a most lovely one it is. In this clause Christ is described by the habitation in which he dwells, "I Wisdom inhabit Prudence" {c}; so the words may be rendered; that is the house in which I dwell: or by his companion with whom he dwells, "with Prudence"; that is my companion with whom I am familiarly conversant. The phrase, taken both ways, shows that Christ is very largely, yea, fully possessed of prudence; as a man that dwells in a house is the proprietor and possessor of it, so prudence is Christ's; it belongs to him, he enjoys it; he dwells in prudence, and prudence dwells in him; all the treasures of wisdom and knowledge are in him, and the Spirit of wisdom rests upon him: and also it shows that prudence is natural to him, and not adventitious; it does not come from abroad, nor does he go abroad for it; he and Prudence are as it were born and brought up together in one and the same house: and likewise that there is an intimacy and familiarity between them; Prudence is most present with Christ, is always near him, and ready at hand to be exercised by him; as it was when he was incarnate on earth; he "dealt prudently", as it was prophesied he should, Isa 52:13; which appeared in his disputation with the doctors in the temple at twelve years of age; by his prudent answers to the ensnaring questions of his enemies; and throughout the whole of his ministry, both as to the manner and matter of it and particularly at the time of his seizure, arraignment, trial, and crucifixion. Or by "prudence" may be meant prudent men, such as are possessed of this quality or virtue, and with such Wisdom, or Christ, dwells; not with the wise and prudent of this world; nor with such who are so in their own conceit; but with such who are sensible of their folly; who are humbled under a sense of sin, and are made wise unto salvation; who believe in Christ, which is a point of the highest prudence; and who walk circumspectly, not as fools, but as wise; such as these have the presence and company of Christ;
and find out knowledge of witty inventions; the word twmzm is sometimes used in an ill sense, and is rendered "wicked devices",
Pr 12:2; and may be taken in this sense here. Christ, who is God omniscient, knows all that is in the hearts of men; all their thoughts, schemes, and devices; he found out, he scented the knowledge of them when here on earth; he was privy to the secret thoughts and wickedness of men's hearts; he knew all the hypocritical designs and views of the Pharisees, when they tempted him with ensnaring questions; he was apprised of all the ways and methods they devised to take away his life before the time, and so escaped them; he found out the knowledge of Judas's wicked scheme to betray him, and spoke of it to him and others before it was executed; and he knew all the wicked devices and stratagems of Satan against himself, in tempting him in the wilderness, and in putting it into the heart of Judas to betray him; and he knows all his wiles and artful schemes to decoy his people, and makes them known unto them, so that they are not ignorant of his devices. Moreover, it may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in
Jer 23:20; and particularly as relating to man's redemption and salvation: this is a device or "invention" of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a "witty" invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace. And this scheme Christ has full knowledge of, being in the bosom of his Father, as one brought up with him; and was the Angel of the great council, and present when the design was formed; and besides he has found it to his cost, even at the expense of his precious blood; and so has "obtained", or "found redemption" for us, as the phrase is in Heb 9:12, and having found it, and the knowledge of it, he makes it known to others by his Spirit, word, and ministers. Likewise these "witty inventions" may be interpreted of the whole Gospel, and the doctrines of it; the Gospel is an "invention", not of men, but of God; not a scheme and device of men, but of God; it is not taught by men, and learned of them, or of them only, but of God; and a "witty" one it is, it is the wisdom of God, the manifold wisdom of God, though esteemed foolishness by men. This Christ has "found out the knowledge of"; he has full and perfect knowledge of it, it is hid in him; it came and was preached by him, as it never was before or since; and he communicated, and still does communicate the knowledge of it; and blessed are they that know the joyful sound!
{c} hmre ytnkv "habito astutim", Cocceius; "prudentiam", Michaelis; "solertiam", Schultens.
Proverbs 8:13
Ver. 13. The fear of the Lord [is] to hate evil,.... All evil in general, evil thoughts, evil words, evil actions, evil company, evil worship, and evil doctrines; and by "the fear of the Lord", which shows itself in an hatred of evil, because of the loathsome nature of it, and being contrary to God and his will, and as it appears in the glass of the law, and especially in the glass of pardoning love, is meant not the fear of his judgments and wrath, or a distrust of his grace and goodness, much less an hypocritical fear, or a mere show of devotion; but a reverential affection for him, which is peculiar to children; a filial, godly fear, which is consistent with strong faith, great joy, and true courage; and is opposite to pride and self-confidence, and is accompanied with real holiness; it takes its rise from the grace of God, and is greatly increased and promoted by the discoveries of his love and goodness: this is brought into the account and description of wisdom, to distinguish it from carnal wisdom; to commend wisdom from its holiness; for this the beginning of wisdom, yea, wisdom itself,
Job 28:28;
pride and arrogancy, and the evil way, and the froward mouth, do I hate; these are the particulars of evil, which Wisdom, or Christ, declares his hatred of. "Pride", which appears in men in thinking too highly of themselves, in speaking too well of themselves, in despising others, in setting up and trusting to their own righteousness for salvation, and in crying up the purity and power of human nature; this is very contrary to the spirit of the meek and lowly Jesus, and must be hateful to him: "arrogancy" differs little from pride, and the two words in the Hebrew are very much the same, very little differ; it is an ascribing that to a man's self which does not belong to him, whether in things natural, civil, or spiritual; when men attribute their justification and salvation to their own works, it is arrogancy, and must be hateful to Christ; who been at so much pains and expense to bring in everlasting righteousness, and work out salvation for men: it is the height of arrogancy in a man to conceit he a power to regenerate, renew, and convert himself, and, with the haughty Arminian, Grevinchovius, to say, he has made himself to differ from others; this must be hateful to Christ, by whose Spirit and grace this only is done: and it is a piece of arrogancy when men ascribe all the good works done by them to their own power, when without Christ they can do nothing; which therefore must be displeasing to him. "The evil way", as Aben Ezra observes, is an evil custom and course of sinning; a man's own way, which he chooses and delights in, and which leads to destruction: "and the froward mouth" is the mouth that speaks perverse things; things contrary to a man's own heart, contrary to truth, to the rule of the divine word, to the Gospel, to Christ and his people, and to all men; which must be hateful and abominable to him who is truth itself.
Proverbs 8:14
Ver. 14. Counsel [is] mine, and sound wisdom,.... The words and sentiments in this and the following clause are the same with those in
Job 12:13; and scent to be taken from thence, which are spoken of God; and being here applied to Wisdom, show that a divine Person is meant; and are very applicable to him who the Wisdom of God, and the power of God; and on whom rests the Spirit of wisdom and understanding, of counsel, and of might, and of the fear of the Lord, 1Co 1:24. "Counsel" belongs to him, and is used and exercised by him, as concerned with the Father and Spirit, both in the words of nature and grace; to whom all the purposes and counsels of God are known; and who was consulted in the creation of man, and in his redemption, reconciliation, and salvation; the council of peace being between them both: and it belongs to him, and is used by him with respect to his people; he is council to them; he gives them counsel and advice, he being the wonderful Counsellor; he gave it in person when here on earth, both to sinners and to saints, and which continues on record: the Gospel is the counsel of Christ, and it is very suitable and seasonable, hearty, sincere, and faithful; is freely given, and, being taken, infallibly succeeds; see Re 3:18. And he is council for them; he appears for them in court; introduces their persons, and presents their petitions to his Father; pleads their cause, is their advocate, answers to all charges and accusations; and calls for and requires, in point of law and justice, every blessing of goodness for them. "Sound wisdom" belongs to Christ; "wisdom", from whence he has his name in this book; "sound" wisdom, such as is solid and substantial, real and true, in opposition to the wisdom of the world, to knowledge falsely so called, to carnal, sensual, and earthly wisdom. The Gospel may be meant, which is the wisdom of God in a mystery; sound doctrine, a form of sound words, the wholesome words of our Lord Jesus: both grace and glory may be intended, which are both in the gift of Christ; grace is that "wisdom" which he makes his people to "know in the hidden part"; and glory is that "sound wisdom" laid up for the righteous, the better and more enduring substance in heaven. The word here used signifies essence or substance; and some render it, "whatsoever is" {d}; whatever has a being, that is Christ's; all creatures are his, the earth and the fulness of it, and they that dwell therein;
I [am] understanding; essentially as a divine person; his understanding is infinite; there is no searching of it; it reaches to all persons and things: as Mediator, the Spirit of wisdom and understanding rests on him without measure, by which he was furnished for his prophetic office; as man, his understanding was amazing to all that knew him, and heard him. Christ not only has an understanding, but he is understanding itself; he is the fountain, author, and giver of understanding; of all the natural understanding there is in men; of the light of nature and reason, of those intellectual faculties which men are possessed of; and of all the spiritual understanding in divine things, which his people are partakers of, 1Jo 5:20;
I have strength; as the mighty God; which appears in his creation of all things out of nothing, in his upholding all things by his power, and in his government of the world. As Mediator, he has the Spirit of might upon him; all power in heaven and earth is given him; his strength is manifest in the salvation of his people, when he came travelling in the greatness of it to save them; by fulfilling the law for them; by bearing their sins, and the punishment due to them; and by destroying all their enemies: and in his plucking them out of the hands of Satan, out of the burning, out of the mire and clay at conversion; in bearing and supporting them under all their burdens, afflictions, and temptations, and in preserving them safe to his kingdom and glory; and in giving them strength in the mean time to bear the cross, to withstand temptations and corruptions, to exercise the graces of the spirit, and perform the duties of religion.
{d} hyvwt "essentia", Montanus, Tigurine version; "quicquid est", Junius & Tremellius; "realitas", Michaelis; "soliditas", Schultens.
Proverbs 8:15
Ver. 15. By me kings reign,.... Christ is the Prince of the kings of the earth, the King of kings, and Lord of lords; they are made kings by him, and are under him; he sets them up, and deposes them at pleasure; they have their kingdoms, crowns, and sceptres from him, and are accountable to him. The Syriac version renders it, "for me"; it is for the sake of Christ they reign; and they ought to seek his glory, and the good of his kingdom and interest. Moreover, as it is by him they are set up as kings and governors, and are preserved and continued in their governments by him; so it is by him that they rule well who do so, that they reign justly, wisely, happily, and successfully; all the wisdom which appears in their administrations is all from him; all those wise laws, which are enacted by them for the good of their subjects, is owing to the wisdom and prudence he gives them;
and princes decree justice; these may design such who are under kings, are assisting to them in government; who are of their privy council, and give advice in making laws, and putting them into execution. Here it particularly regards their making just and righteous laws for the good of the state, in which they are employed by kings; or their advising to them, and assisting in drawing them up: and now all the wisdom that is necessary hereunto, and which is conspicuous herein, is all from Christ; who has the spirit of princes in his hands, and orders and directs them as he pleases. The Targum is,
"I anoint princes with justice.''
Proverbs 8:16
Ver. 16. By me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and integrity; all which they have from Christ, as well as their power of ruling, that rule well;
and nobles, [even] all the judges of the earth; the word {e} for nobles signifies persons of a "free" spirit, generous, bountiful men; such as are called "benefactors", Lu 22:25; so one of the Ptolemys, king of Egypt, was called Evergetes. Such who govern, not in a cruel and rigorous manner, but with clemency and gentleness; who, as they are "free" and noble themselves, their subjects are a free people, and enjoy their privileges and liberties fully and quietly. And "the judges of the earth" are such, as sit on benches of justice, hear and try causes, and pass sentence on men; which requires great skill and knowledge, and much faithfulness and integrity, which all that perform their office aright have from Christ. How great therefore must he be! how wise and just! from whom all rulers, supreme and subordinate, have their power; prudence, generosity, and justice!
{e} Mybydn "munifici sive liberales", Vatablus; "ingenui", Junius & Tremellius, Gejerus; "munifici", Piscator; "generosi", Schultens.
Proverbs 8:17
Ver. 17. I love them that love me,.... Those that love Christ are such who are born again, and have a spiritual and experimental knowledge of him; that believe in him, have seen his loveliness, have had his love shed abroad in their hearts, and a view of his fulness and suitableness; some comfortable apprehensions of their relation to him, and interest in him, and are indulged with communion with him: the love with which such souls love Christ springs from their very hearts, is cordial and sincere; it gives him the preference to all objects, to all creatures, angels or men, and to all creature enjoyments; it is drawn out to all of Christ, and to all that belong to him, or are his; and though it may be lost, become remiss and abate in its fervency, it cannot be lost; and is what is very acceptable to Christ, and highly esteemed of by him: it shows itself by a high veneration for the truths and doctrines of his Gospel; by a strict regard to his commands and ordinances; by a hearty affection for his people; by parting with and bearing all for his sake; a carefulness of offending him, and losing his company; by an earnest desire after his presence, and delight in it, and by a concern at his absence; by a diligent inquiry after him in the use of means until he is found, and by the joy expressed at finding of him: now such Christ loves; not that he begins to love his people when they begin to love him, for he loved them from everlasting; as appears by his espousing their persons, undertaking their cause, and taking the care and charge of their persons, grace, and glory, so early; and by his assumption of their nature in time, and by his suffering and dying for them; all which were before they had any love to him: but this points out and describes the persons, who may be assured of the love of Christ to them, since their love to him springs from his to them; besides, it designs some fresh manifestations of his love, and the continuance of it; as well as suggests that he has future blessings to bestow on such, as fresh marks of his affection, and instances of his love to them; such as granting them his gracious presence, giving them more grace; causing all things, even afflictions, to work together for their good; preserving and keeping them from falling, and at last giving them eternal glory and happiness; see
Joh 14:21;
and those that seek me early shall find me: and they are such who see their need of Christ, and know the worth of him; and those seek to him in the use of means, the word and ordinances, and as assisted by his Spirit and grace, for pardon, righteousness, life, and salvation, which are only to be had in him: and they may be said to "seek [him] early", or "morning him" {f}, who seek him in the morning of youth, or in the first place, above all things else, and that with the greatest eagerness and earnestness, diligence and importunity; and such always are successful; they "find" Christ, and life, righteousness, and salvation in him, and every blessing, and therefore are happy,
See Gill on "Pr 3:13".
{f} yrxvm "quaerentes diluculo me", Montanus; "qui me mane quaerunt", Tigurine version, Michaelis.
Proverbs 8:18
Ver. 18. Riches and honour [are] with me,.... By "riches" are meant not the riches of Christ's person, the perfections of his nature, his works, and his vast empire over all creatures, and the revenues arising from thence, which though durable, yet not communicable; not temporal riches, which, though with him, and at his dispose, yet these, at least a large share of them, and in common, is not given to his people, nor are they durable; but the riches of grace, redeeming, justifying, pardoning, and sanctifying grace, are intended, and the riches of glory in another world: and so "honour" designs not that which he has as a divine Person, or as Mediator, which is incommunicable; much less temporal honour, for though this is with him and from him, as appears Pr 8:15; yet it is not usually given to his followers, who are not the great and noble, but generally reckoned the offscouring of all things; nor is such honour durable; but the honour he gives his people lies in their being espoused to him, in being the sons of God through him, in being made by him kings and priests unto God, and in reigning with him here and for ever;
[yea], durable riches and righteousness; which last some understand as another adjunct and epithet of riches, and represent them in opposition to mammon of unrighteousness, or to riches either ill-gotten or ill-managed; and expresses another property of Christ's riches of grace and glory, as being what are come by in a way of righteousness into his hands, and are distributed faithfully by him; though rather it respects a distinct thing which is with Christ, and in his hands to give, even his justifying righteousness, consisting of his active and passive obedience, which he has wrought out, is in him, and given by him to his people; and is what is called the righteousness of God and of faith; which secures from condemnation and entitles to eternal life; and is an everlasting one, as durable as his riches are, which are his fulness that ever continues with him: pardon is "simul" and "semel" {g}, and for ever; sanctifying grace, as faith, hope, and love, always abide; and about the riches of glory there can be no doubt of the permanency of them; and the same may be said of honour both here and hereafter.
{g} "At once" and "once for all".
Proverbs 8:19
Ver. 19. My fruit [is] better than gold, yea, than fine gold,.... This is said in allusion to the fruit that grows on trees, Wisdom, or Christ, being a tree of life, See Gill on "Pr 3:18"; and so he is compared to other trees, So 2:3. His "fruit" are the blessings of grace, such as redemption, reconciliation, pardon, justification, adoption, and eternal life; these are his by covenant, are procured by him, and are communicated from him; also the graces of his Spirit called fruits, as faith, hope, love, &c. of which he is the author and object; and even good works, the fruits of his grace; they are done in virtue of union to him, by his strength, and are directed to his glory: and all these, especially his grace and the blessings of it, are preferable to the finest gold; they are more valuable as to their intrinsic worth and excellency; they are more useful and profitable, being for the good and welfare of immortal souls; and they are more satisfying and more lasting, and which cannot be obtained with such a corruptible thing as gold is;
and my revenue than choice silver; as the former word refers to fruits that grow on trees, this to such as spring from seed sown in the earth; see Le 23:39, where the same word is used as here, and is also rendered "revenue" in Jer 12:13; Christ himself is compared to seed, and so his word, Joh 12:24; and the fruit or revenue thereof is the same as before: or else the allusion is to the profit arising from riches, from estates, and their annual rent; or from money put out to use, or improved by commerce, and so signifies the same with the gain and merchandise of wisdom, See Gill on "Pr 3:14". Aben Ezra construes the words thus, "my revenue is choicer than silver"; but our version is best.
Proverbs 8:20
Ver. 20. I lead in the way of righteousness,.... As a king his subjects, a shepherd his flock; as a guide to persons that are ignorant and out of the way; as parents their children, teaching them to go; or as a master his scholars: and the way Wisdom, or Christ, leads his people in, is "the way of righteousness"; the doctrine of righteousness, or the way and manner of a sinner's justification in the sight of God; all men are out of the way of it, and are ignorant of the right way; Christ leads them into it: he leads them off of their own righteousness by showing that it does not deserve the name of one; that it is unacceptable to God, unprofitable to him, and insufficient to justify them before him; and he leads them to his own righteousness, which he has wrought out; and shows them that this is answerable to the demands of law and justice, is acceptable to God, and imputed by him without works; and this he does in his word and by his Spirit: and in this way of righteousness he leads them into his Father's presence with acceptance; to himself, in which he beholds them with pleasure; and to eternal glory, which gives them a title to it: he also leads into the practice of righteousness; he teaches them, and they learn of him works of righteousness; he goes before them by way of example, and he gives them his Spirit and grace to enable them to perform them; and which may more especially be intended in the next clause;
in the midst of the paths of judgment: of truth and holiness; in his commandments and ordinances; in all which they are led not against their wills but with them; and not only walk but run with the greatest cheerfulness in those ways and paths of his.
Proverbs 8:21
Ver. 21. That I may cause those that love me to inherit substance,.... Substantial blessings, blessings indeed, as all spiritual ones are; and substantial grace, as every grace is; and substantial communion with God and Christ, which is a real thing, and had in the way of righteousness; also substantial happiness hereafter, as eternal life is; which being expressed by "substance", or "that which is" {g}, as the word used signifies, denotes the reality of it; it being not only actually promised, prepared, and laid up for the saints, but is what is known by them now, and of which they have the earnest and pledge; as also the solidity of it, being opposed to the vain and shadowy things of this life; as well as the riches, valuableness, and continuance of it; it is enduring substance, which cannot be wasted nor taken away; which is in its own nature incorruptible, and the saints will always continue to enjoy it. God himself may be meant, who is most eminently
vy, that which is, a self-existent Being, and the Being of beings, essence itself, and of whom the saints are heirs, and who will be their portion now and for ever, Ro 8:17; and such that shall enjoy this inheritance are those that "love" Christ; to them it is promised, for them it is prepared, and to them it will be given, Jas 1:12 1Co 2:9, not that their love to Christ is the meritorious cause of so valuable a blessing; but this describes the persons that shall have it, and points out a proper disposition for it, without which none would be fit to enjoy it; and besides there is a connection between grace and glory; to which may be added, that this shows that Christ does not love in word only, saying, "I love them that love me", Pr 8:17; but in deed also; and how much he esteems the love of his people; and it is designed to encourage the faith and hope of weak believers, who, though they do not so strongly believe in Christ, yet truly love him. And be it further observed, that this substance is enjoyed by way of inheritance; it is not purchased, nor acquired, but bequeathed and given to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever, as inheritances are; and so Aben Ezra observes, that it signifies an eternal possession;
and I will fill their treasures; the treasures of their hearts,
Mt 12:35; Christ now fills their understandings with spiritual knowledge, their souls with grace, their minds with peace and joy, and their hearts with food and gladness; and hereafter he will fill them to full satisfaction with knowledge, holiness, and joy, and will be all in all to them.
{g} vy "quod est", Junius & Tremellius; "rem solido vereque subsistentem", Gejerus; "solidum illud", Schultens.
Proverbs 8:22
Ver. 22. The Lord possessed me in the beginning of his way,.... Not "created me", as the Targum and the Septuagint version; which version Arius following gave birth to his pernicious doctrine; who from hence concluded Christ is a creature, and was the first creature that God made, not of the same but of a like nature with himself, in some moment or period of eternity; and by whom he made all others: the Word, or Wisdom of God is never said to be created; and if as such he was created, God must have been without his Wisdom before he was created; besides, Christ, as the Word and Wisdom of God, is the Creator of all things, and not created, Joh 1:1; but this possession is not in right of creation, as the word is sometimes used, Ge 4:1; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in Zec 13:5; it denotes the Lord's having, possessing, and enjoying his word and wisdom as his own proper Son; which possession of him is expressed by his being with him and in him, and in his bosom, and as one brought forth and brought up by him; as he was "in the beginning of his way" of creation, when he went forth in his wisdom and power, and created all things; then he did possess his Son, and made use of him, for by him he made the worlds: and "in the beginning of his way" of grace, which was before his way of creation; he began with him when he first went out in acts of grace towards his people; his first thoughts, purposes, and decrees concerning their happiness, were in him; the choice of their persons was made in him; God was in him contriving the scheme of their peace, reconciliation, and salvation; the covenant of grace was made with him, and all fulness of grace was treasured up in him: the words may be rendered, "the Lord possessed me, the beginning of his way" {h}; that is, who am the beginning, as he is; the beginning of the creation of God, the first cause, the efficient of it, both old and new; see Col 1:18. So Aben Ezra, who compares with this Job 40:19. This shows the real and actual existence of Christ from eternity, his relation to Jehovah his Father, his nearness to him, equality with him, and distinction from him: it is added, for further illustration and confirmation's sake,
before his works of old; the creation of the heavens and the earth; a detail of which there is in the following verses.
{h} wkrd tyvar ynnq "possidet me principium viae suae", Pagninus, Michaelis, Schultens; "habuit me principium viae suae", Cocceius.
Proverbs 8:23
Ver. 23. I was set up from everlasting,.... I, a person, and not a quality; a person, and not a nature; the person of Christ as the Son of God, and not the human nature of Christ, which then did not exist; this phrase designs the ordination and constitution of Christ in his office as Mediator. So the Vulgate Latin version renders it, "I was ordained"; Christ was foreordained to be the Redeemer and Saviour of men, to be the propitiation for their sins, to be the head of the church, and the Judge of the world. It intends likewise his inauguration into his office, and his investiture with it; and because anointing with oil was used in installing persons into the offices of prophet, priest, and king; hence Christ's instalment into his office as Mediator is here expressed by an anointing; for the words may be rendered, "I was anointed" {i}; it takes in all that goes to his constitution as Mediator, his call, appointment, and investiture; and the whole of his office, every part and branch of it; and chiefly his kingly office, with reference to which the same word is used Ps 2:6; and so Gersom paraphrases it,
"and there were given to me power, dominion, and greatness;''
all which suppose the eternity of his person; for had he not existed from everlasting, he could not have been set up, and anointed as Mediator, or invested with his office as such;
from the beginning, or ever the earth was; or from the first of the earth, or the original of it; that is, before all time, before the earth or anything was created; this further confirms the eternal existence of Christ's person, the antiquity of his office, the early provision of grace in him as Mediator for his people, and may lead to entertain high and honourable thoughts of him.
{i} ytkon "uncta sum", Cocceius, Michaelis, Schultens; "inuncta fui", Gejerus.
Proverbs 8:24
Ver. 24. When [there were] no depths, I was brought forth,.... Not only in the decree of God, as the head of the elect; foreordained to be the Redeemer of them, and to be the propitiation for their sins; and appointed the Judge of the world, and heir of all things; but "was begotten", as the Targum and Syriac version; the Septuagint is, "he begot me"; and so it is to be understood of the eternal generation and sonship of Christ; for the word ytllwx is used of generation,
Job 15:7. Christ is the firstborn of every creature, begotten, born, and brought forth before any creature was in being; see Ps 2:7; before the depths of the great sea were formed, for they were made by him, Ps 95:1; when there were no depths, but the infinite being and perfections of God, and the thoughts and purposes of his heart, which are his deep things, Job 11:7;
when [there were] no fountains abounding with water; or "heavy", or "honoured" {k} with it; when the fountains of the great deep were not; and when there were no other fountains which form rivers, and water the earth; when there were none but God the fountain of living waters; then was Christ as the only begotten son of God; and who was also set up as the fountain of all grace, life, and salvation for his people.
{k} ydbkn "aggravati", Pagninus; "praegravati", Vatablus; "gravati", Michaelis; "honorabiles", Gejerus.
Proverbs 8:25
Ver. 25. Before the mountains were settled,.... "Plunged" {l}, or fixed in the earth; and which was done by the great strength of the Lord, upon their proper bases, Ps 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, De 33:15; to be before the mountains is a periphrasis of eternity, and is a phrase expressive of God's eternity; and being here used of the Son's, shows his eternity is the same with his Father's,
Ps 90:2;
before the hills was I brought forth; which is repeated partly to show the importance of it; this being a matter of infinite moment and concern, and deserving of the strictest attention and observation; and partly to show the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed.
{l} webjh "defixi", Montanus; "mergerentur", Tigurine version; "immersi", Vatablus, Junius & Tremellius.
Proverbs 8:26
Ver. 26. While as yet he had not made the earth,.... That is, the Lord, who possessed Wisdom, or Christ, and by whom he was set up; he as yet had not made the earth, when this was done; this shows that the earth had a beginning, contrary to those philosophers who asserted the eternity of it; that Christ was before that was, for it was made by him; and consequently he must be eternal, and was before any man was, since the earth was made before man; and that he was not of the earth, earthy, as was the first man;
nor the fields; the plain parts of the earth, in opposition to the mountains and hills before mentioned; the valleys and meadows that lay between them, full of grass, flowers, and fruits; pleasant to behold, and profitable to be enjoyed; so the word is also rendered Job 5:10; and "valleys", by the Targum here: or the "out parts" {m}; the extremities of the earth, the two poles of it; the uninhabitable parts of the earth, as distinct from the habitable part of it afterwards mentioned: or all with out it; the ambient and spacious ether;
nor the highest part of the dust of the world: meaning, not the mountains and hills, which are before mentioned, and are the highest part of the earth; but rather "the chief of the dust of the earth" {n}, as the words may be rendered; these are the metals and minerals within it; the gold, silver, and precious stones, of which we read very early, Ge 2:12; or the "beginning", the first and chief, the "prima materia", even the dusts of the world, out of which man and all the creatures were made, Ge 2:6. Dr. Lister {o} was of opinion that sand was once the most exterior and general cover of the surface of the whole earth; partly because all our northern mountains are covered with it, more or less, at this day; and partly because of its great hardness, durableness, and unalterable quality; and the higher the mountains be, he says, still the more and coarser the sand is; and if so, this might with propriety be called the highest part of the dust of the earth. But Christ was before any of them, as well as is more excellent than they. Or it may be man is designed, who was made of the dust of the earth; even the first man Adam, so Jarchi, Ge 2:7; before whom Christ was: yea, the human nature of Christ himself may be meant, which is fairer than any of the children of men, and the chief of all the individuals of human nature; being without sin, and united to the Son of God, and also the curious workmanship of the Spirit of God. Now Christ, as the Son of God, as the only begotten of the Father, existed before his human nature did, or before he was the Son of man.
{m} twuwx "quae extra sunt", Tigurine version, Vatablus; "exteriora", Cocceius, Michaelis. {n} var "caput", Montanus, Tigurine version; "summam", Cocceius, Michaelis, Schultens. {o} In Philosoph. Transact. abridged, vol. 2. p. 452, 453.
Proverbs 8:27
Ver. 27. When he prepared the heavens, I [was] there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when he garnished them with the sun, moon, and stars; then was Christ present, not as a mere spectator, but as a co-worker; see Heb 1:10; and even the third heaven, the place and state of glorified saints, prepared for them from the foundation of the world, Mt 25:34;
when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Pr 26:10; or made the earth with the sea globular, which make one terraqueous globe: or "made a circle" {p}; all around it, called the circle of the earth, on which he sits,
Isa 40:22; this compass may design the vast expanse or firmament of heaven, which is stretched and drawn around the terraqueous globe as a canopy or curtain. Christ was with his Father on the first day's creation of the heavens; and on the second day, when the firmament was made, and was before them both.
{p} gwx wqxb "describendo circulum", Montanus, Mercerus, Cocceius, Michaelis, Schultens.
Proverbs 8:28
Ver. 28. When he established the clouds above,.... In which the waters are bound, and yet are not rent under them; and where, in the thin air, they hang heavy with them; where they are weighed by measure, and a decree made for them when they shall fall; and when they do, the Lord makes small the drops of water, which the clouds do drop and distil on men abundantly; the spreadings of which are beyond understanding, and are unaccountable, and must be referred to the power of God; who has settled and established them in the heavens, and the laws of them,
Job 26:8;
when he strengthened the fountains of the deep; gave them strength, and still continues it, to cast out their waters, which run into the main sea, and feed and fill it, and return to their place again; which strength of flowing and reflowing can be attributed to nothing else but to the great power of God, Ge 7:11.
Proverbs 8:29
Ver. 29. When he gave to the sea his decree, that the waters should not pass his commandment,.... A perpetual decree, which never has been altered nor never will: he has placed the sand for the bounds of the sea everywhere, which it cannot pass, though its waves toss, foam, and roar; this is his decreed place, with which he has shut it up, as with doors, bars, and bolts; so that those proud waves may come hitherto and no further, Jer 5:22;
when he appointed the foundations of the earth; which are laid on the seas and floods; nay, the earth is hung like a ball in the air upon nothing; and yet its foundations are such as that it shall not be removed; being the purpose and decree, the power and might, of the Lord himself, Job 26:7. Now Christ was present when those were laid, for he was concerned in the laying of them himself, Heb 1:10. The Lord asks Job where he was then, Job 38:4; he was not theft in being, but Christ was.
Proverbs 8:30
Ver. 30. Then I was by him, [as] one brought up [with him],.... He was then, and from all eternity, "by him", or "with him" {q}; which denotes his co-existence with God, and his relation to him as his Father; his nearness to him, his equality with him, and his distinction from him: he was by him when the names of God's elect were put down in the book of life; he was by him and with him in the council and covenant of grace and peace; and so in the creation of all things, and has been ever since; not as a onlooker, but as a party concerned; and not as subordinate and inferior to his Father, but equal with him. The word
Nwma, translated "brought up", is differently rendered; Symmachus and Theodotion render it "strengthened"; as Christ was set up in his mediatorial office, he was strengthened in it by his Father; and was in his view, council, and covenant, the man of his right hand, made strong for himself: the Targum renders it "faithful", so the Tigurine version; as Christ was to him that appointed him, faithful to all he promised and was intrusted with. Many translate it an "artificer" or "workman" {r}, as Nma in So 7:1; and so Christ was a co-worker, a worker with God in the making of all things, the heavens, earth, and sea, and all in there; not as an instrument, but as a co-efficient cause of them; which is a proof of his proper deity, and equality with God. But others think the word has the sense of nursing, or being nursed, educated, or brought up. Some {s} take it actively, as in Ru 4:16 Es 2:7; and interpret it of Christ's nursing the creation, or cherishing, supporting, and preserving all creatures in their being when made; particularly of his nourishing and cherishing the church and people of God committed to his care. Others {t} passively, of his being "brought up", as our version; and so the Latin interpreter of the Targum renders it "nursed up at his side"; which expresses the tender regard of his Father to him, as his begotten Son; in whose bosom he lay and was bore, as a nursing father bears his son in his bosom,
Nu 11:12; and by whom, as Mediator, he was trained up in the performance of his office;
and I was daily his delight; or "delights" {u}; exceeding delightful to him. The Father loved the Son from all eternity, with a love of complacency and delight, Joh 17:24; this delight was founded in relation to him, in sonship; and in likeness, he being the express image of his person; in sameness of nature, he being of the same nature and perfections with his Father: and he delighted in him as a workman, in the works which he did, being the same he saw him do; and in him as Mediator, in his constitution as such, and in engaging as a surety, to obey and suffer in the stead of his people, Isa 42:1; he not only delighted in him day by day, throughout the six days of the creation, when he was by him as a workman, but before, and even from the days of eternity; from the date of his commencement as Mediator; in the foreviews of his human nature, obeying and suffering in it; and of the salvation of the elect by him, and of his own glory in it;
rejoicing always before him; being always in his presence, and acceptable to him; rejoicing in having the same nature and perfections with him, and in the relation he stood in to him; and also in the view of the works of creation and redemption he would be jointly concerned in with him; which joy always did and ever will continue. There is a mutual pleasure and delight which the Father and Son have in each other, and in all that they are concerned; and especially in what respects the salvation of the chosen people. The allusion in the word used in this clause is to children's playing in the presence of their parents; which is a diversion to the one, and a pleasure to the other.
{q} wlua "cum eo", V. L. "apud eum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. {r} Nwma armazousa, Sept. "cuneta componens", V. L. "artifex vel opifex", Gejerus; so Schindler, col. 90. {s} "Nutritius", Montanus, Pagninus, Baynus; "educans", Junius & Tremellius. {t} "Alumnus", Vatablus, Piscator, Mercerus; "alumna", Schultens; "in sinu gestatus filius", Cocceius; so Gussetius, p. 77. and Noldius, p. 379. No. 1884. and Stockins, p. 71. {u} Myewvev "deliciae", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; "obleclationes", Schultens.
Proverbs 8:31
Ver. 31. Rejoicing in the habitable part of his earth,.... In that part of the earth which is habitable; in filling it with inhabitants; in preserving and sustaining it in being, and the inhabitants of it; in governing it, and ordering all things in it for the best, according to his infinite wisdom and the counsel of his will; in bestowing the bounties of his providence, and in being the light and life of men: all which were done by him with the greatest ease, as well as pleasure and delight; it was a kind of sport or play unto him, as the word used signifies {w}; and so in Pr 8:30, which shows the allusion is to a nurse child. Moreover, this may have a peculiar view to the saints and people of God, and to those particular spots of ground in God's earth where they should dwell; for as the earth was made, and is continued on their account; so the very place of their birth and abode, as well as of their conversion, were afore appointed and fixed by the Lord, which Christ in his eternal mind had a foreview of, and took a pleasure in: besides, they themselves are the habitation of God, and Christ, and the blessed Spirit; the church of God is his dwelling place on earth, where he delights to dwell, over whom he rejoices to do good, and whom he makes glad; so some read the words, "making glad the habitable part of his earth" {x}. Once more, the new earth, which will be after this is passed, away, may be truly called his, or the second Adam's earth; and in which only righteous persons shall dwell, and with whom the tabernacle of God shall be, or with whom Christ shall dwell a thousand years; and in the foreview of this he may be thought to take delight and pleasure, even before the world was. The human nature of Christ may not be amiss thought of, which was formed in the lower parts of the earth, and therefore he is called the fruit of the earth, Ps 139:15 Isa 4:2; and may be said to be habitable, in which the fulness of the Godhead dwells, and the Word tabernacled, and is the true tabernacle; in the foreview of which the Son of God rejoiced, as to be produced without sin by the Holy Spirit, and adorned with his graces, and to be united to his person; in which he was to work out the salvation of his people, and be glorified; and his, joy, in the foreview of it, appears by his frequent appearances in a human form before his actual incarnation, as "preludiums" of it;
and my delights [were] with the sons of men; or of Adam, of fallen Adam; not with angels, but with men; not with all men, only some; and those as considered as the objects of his own and his Father's love; as beheld in the glass of his Father's decrees; as chosen in him, and given him by his Father; as his children, and as his spouse and bride. The word for "delights" is not only in the plural number, but its two first radical letters are doubled, which, in the Hebrew language, increases the signification of the word; and so expresses the exceeding great delight and pleasure which Christ took in his people from everlasting; his love was then a love of the utmost complacency and delight, and continued, notwithstanding their fall in Adam, though by nature children of wrath, and transgressors from the womb. This appears by his early engagement as a surety for them; by his espousing their persons and their cause; by assuming their nature in time; by suffering and dying in their room and stead, and working out salvation for them; by bearing them on his heart in heaven, and there interceding for them; by taking them out of a state of nature; by visiting them with his grace and presence; and by bringing them, through a variety of trials, safe to his kingdom and glory.
{w} tqxvm "ludens", V. L. Montanus, Piscator, Cocceius; "ludebam", Pagninus; "ludo", Tigurine version, Mercerus, Gejerus; "lusitans", Michaelis, Schultens. {x} "Laetificans in orbe habitabili terram ejus", Junius & Tremellius, Amama; "ridens, vel faciens ridere alios", Baynus.
Proverbs 8:32
Ver. 32. Now therefore hearken unto me, O ye children,.... Children of his and his Father, with whom his delights were; predestinated to the adoption of children; children of the covenant and promise, given to him as such in the covenant; for whom he became man, suffered and died, to gather together regenerated ones, by which they appear to be the children of God: these Wisdom here addresses in the most affectionate manner; Christ, having finished the account and description of himself, reassumes his former exhortation, Pr 8:5; and enforces it by the several particulars in the above description. From the consideration of his wisdom, riches, eternity, nearness to God, and his delights with men, he exhorts them to "hearken" to him, to his voice in the Gospel, and to what he says there; such who see themselves lost and perishing, the hungry and thirsty, the naked and weary, the disconsolate and afflicted, the poor and indigent; and also to his voice in his precepts and commands, to embrace his doctrines, and submit to his ordinances;
for blessed [are they that] keep my ways; it is a happiness to be in the ways of Christ, to be kept in them, and to keep them; Christ has promised and does vouchsafe his presence in them; there is a pleasure enjoyed in observing them; and though not for keeping, yet in keeping Christ's commands, there is great reward, Ps 19:11.
Proverbs 8:33
Ver. 33. Hear instruction,.... The instruction of wisdom, the Gospel of Christ; which instructs men in things relating to God the Father; as that he is the God and Father of his people, the God of all grace, the giver and sender of Christ, and all good things by him; in things respecting Christ, his person, office, grace, and righteousness; in things that appertain to the Spirit of God, his deity, personality, and operations of grace on the souls of men; in the knowledge of themselves, their impurity, impotence, and unrighteousness; and in the way of salvation by Jesus Christ, and therefore to be hearkened to;
and be wise; this is the way to be wise to that which is good, both as to the knowledge and practice of it; to be wise unto salvation, and with respect to everlasting things and a future state; and the Gospel instruction teaches men to behave wisely, to walk in wisdom towards them that are without;
and refuse it not; for this is not to be wise, but to act the part of fools; and such as do so despise their own souls, show that they have no care of them, or concern for their eternal welfare, Pr 1:7; for, if this is rejected, there is no escaping eternal damnation, Heb 2:3.
Proverbs 8:34
Ver. 34. Blessed [is] the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him,
Lu 10:16; they have their commission from him; are his ambassadors, and represent him; receive their gifts from him; speak according to his mind and will, revealed in his word, and preach him himself. This shows with what attention and reverence the Gospel should be heard; what credit should be given unto it; how it ought to be put in practice; this accounts for the efficacy of it on the souls of men, it being no other than the word of Christ, or Christ himself speaking; and from hence it appears how sad and dreadful will be the case of such that despise it: to hear it is the way to have the knowledge of Christ, and an increase of it; faith in Christ, and a growth therein; the joy of faith, and a furtherance of it; love to Christ, and aboundings in it; and to have spiritual food and nourishment; wherefore it is both the duty and privilege of persons to hear the Gospel of Christ, since these things come by it;
watching daily at my gates; the gates of Wisdom's house, the church of Christ, which are the public ordinances thereof; called in Scripture the gates of Zion, Ps 87:2; in allusion to the gates of cities, where Wisdom cries, or the ministers of Christ preach, Pr 1:21; see
Isa 26:1; or to the gates of kings, palaces, where courtiers watch to be admitted and received as favourites, or to give in their petitions for themselves or others, Es 6:10. The church is the palace of the great King; it is an honour to be admitted here, to have a name and a place here, and to sit with the King at his table. Or to the door of the tabernacle, where the people of Israel assembled for worship; or to the gates of the temple, where the priests and Levites watched,
Ex 29:42. "Watching" is opposed to sleep, both to bodily sleep and to sleepy frames of soul; and to intemperance, not only by eating and drinking, but with the cares of this life; and it denotes circumspection, diligence, and attention. Here sensible sinners watch in the ministry of the word and ordinances, if anything drops that they can catch at, suitable to their case and circumstances; as Benhadad's servants did, 1Ki 20:33; and here souls, under darkness and desertion, watch for spiritual light and comfort, as they that watch for the morning; and here every believer watches for his spiritual edification and establishment in the truth; and which should be "daily" or "day after day", one Lord's day after another; taking all opportunities, in season and out of season, consistent with the duties of their calling, to hear the word; and so they are to continue to the end of life; for happy is he that shall be found thus watching when his Lord cometh, Lu 12:37;
waiting at the posts of my doors; either in allusion to scholars, who wait the opening of the school doors to go in first, as Jarchi observes: Christ is a teacher; sensible souls are his disciples or scholars; the church is the school where they learn of him, and learn him; and waiting at the door posts of it shows early seeking to Christ, and eagerness for instruction from him, Lu 21:38. Or the allusion may be to clients, waiting at the doors of counsellors {y}, for counsel, and for patronage and protection, to plead their cause for them; Christ is the wonderful Counsellor, the Advocate with the Father, the Redeemer, mighty and strong, to plead the cause of his people; and therefore it is right to wait at his doors, with whom are counsel and sound wisdom: or else to beggars, that wait at the door for alms; who knock, and wait until the door is opened; tell their case, and wait for relief; receive repulses, and wait still; and will not depart till something is given. So saints should wait at the throne of grace, and upon the word and ordinances, for answers of prayer, performance of promises, and the presence of God and Christ: and so should sinners wait on the outward ministry of the word, remembering the ease of the poor man at the pool, who waited long, and at last had a cure, Joh 5:5; since faith comes hereby; the Spirit and his graces, Christ and the knowledge of him, are had by such means, as follows.
{y} "Sub galls cantum consultor ubi ostia pulsat", Horat. Sat. l. 1. Sat. 1. v. 10.
Proverbs 8:35
Ver. 35. For whoso findeth me findeth life,.... Of finding Christ,
See Gill on "Pr 3:13". Such that find Christ find "life" or "lives" {z}, life spiritual and eternal; till they are found of Christ, and find him in effectual calling, they are dead; but, when called by his grace and converted, they live a life of justification and sanctification; they live a life of faith on Christ, of holiness from him, and communion with him: and such that find life in this sense find spiritual food in and from Christ, to support this life; and spiritual clothing, a justifying righteousness, called the justification of life, and which is the comfort of it; and rest in him, which makes life pleasant and delightful. Such an one finds that which of all things is most valuable, the life of his immortal soul; and which he can find nowhere else; and which, being found, can never be lost, for he finds eternal life in him; and has both a right unto it, and a meetness for it; yea, has the beginning, pledge, and earnest of it, 1Jo 5:11;
and shall obtain favour of the Lord; by which is meant, not favour among men, though that is had from the Lord, it is he that gives it; nor temporal blessings, for in this sense favour is not to men of spiritual skill and wisdom; rather spiritual blessings, an access to God, acceptance with him; the presence of God, and communion with him; peace of conscience, and every needful supply of grace: but it seems most principally to design the love, grace, and good will of God, the spring and fountain of all blessings: and "obtaining" it does not intend getting an interest in it, for that is free and sovereign; nor is there anything in men, or done by them, which can procure it; but an enjoyment of it. The word {a} used signifies a drawing it out, as water out of a well; and denotes that it is before it is drawn out or manifested; that it is in the heart of God, and lies hid there, from whence it flows as from a well or fountain; and is enjoyed in the exercise of the grace of faith; when the Lord remembers his people, and encompasses them about with it; or draws it out in great lengths, or grants continued and comfortable manifestations of it; see Ps 36:10.
{z} Myyx "vitas", Montanus. {a} qpy "educet", Pagninus, Montanus; "hauriet", V. L. "haurit", Vatablus, Mercerus, Gejerus; "depromit", Schultens.
Proverbs 8:36
Ver. 36. But he that sinneth against me,.... Or misses the mark, as the word {b} signifies; and which is observed by Aben Ezra; see
Jud 20:16. Christ is the mark and scope of the counsels of God; of the covenant of grace; of the Scriptures; of the Gospel, the truths and promises of it; of the graces of the Spirit, and of all spiritual duties and services; and to whom we are to look for heaven and eternal happiness, Php 3:14; and such miss the mark who look for salvation elsewhere, either by the light of nature; or by the law of Moses; or by any moral performances, or any religious exercises; or by a mere profession of religion, even the best. The word is frequently used for sinning; which is an aberration or straying from, or missing, the mark of the law. Some sin against Christ doctrinally, who say he is not come in the flesh, or that Jesus is not the Christ; who deny his proper deity, his divine and eternal Sonship; and treat his blood, righteousness and salvation, with any degree of contempt: they sin against him practically that slight his Gospel, neglect his ordinances, transgress his laws, and evilly treat his people. Sinning against him is very aggravating; it is against him in whom all grace and mercy is, and from whom it comes to the sons of men; who is the Saviour of men from sin, and in whom alone salvation is. Wherefore everyone that thus sins against him
wrongeth his own soul; is injurious to it, and to the spiritual and eternal welfare of it; all sin is hurtful to the souls of men, especially sins against Christ; since there is no other Saviour but him, no other sacrifice for sin but his; and therefore to such there can be no other than a fearful looking for of judgment, that trample him under foot, and treat his blood, righteousness, and sacrifice, in a contemptuous manner, Heb 10:26;
all they that hate me; as do the seed of the serpent, the whole world that lies in wickedness, all unregenerate persons, and even many professors of religion; they hate him privately, being without love to him, or loving others more than him; and positively and practically, by despising his Gospel, or not walking worthy of it; by disclaiming doctrines, casting off his yoke, and maltreating his people; all which arise from the corruption of their nature; for this hatred or enmity is original and natural; it is deeply rooted in their minds, and irreconcilable without the grace of God, and is always undeserved. Wherefore such are said to
love death; not formally and intentionally, for death in any shape cannot be desirable; not a corporeal death, and much less an eternal one; but interpretatively and consequentially, as they love that which brings death upon them both in body and soul, and so are reckoned to love death itself.
{b} wajx "qui vero aberraverit a me", Michaelis.
John Gill's Exposition of the Entire Bible.
Proverbs 9:1
INTRODUCTION TO PROVERBS 9
In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests, Pr 9:1; as having made large and suitable provisions for them, Pr 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his, Pr 9:3; When it is observed who are and who are not to be reproved, with the reasons of it, Pr 9:7; and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter, Pr 9:10; And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant, Pr 9:13; and plying passengers that go by her door, and inviting them in to partake of her provisions, Pr 9:14; the consequence of which is sure and certain death and destruction to her guests, Pr 9:18.
Ver. 1. Wisdom hath builded her house,.... Or "Wisdoms": of which see Pr 1:20; Christ, the Wisdom of God, is meant, in whom and from whom all wisdom is. Various are the opinions concerning this house built by him. Some take it to be the whole circle of sciences, and the seven pillars to be the seven liberal ones, as Aben Ezra; though rather, as others, it may design the schools of the prophets, in which young men were trained up in the knowledge of divine and spiritual things. Some would have the whole universe to be meant, and the seven pillars to be the seven days of creation, as Jarchi; or the seven planets, as others: it is an odd notion of Grotius, that the human body is intended, with its five senses; and, to make up the number seven, adds the voice and memory: rather the human nature of Christ, which is a temple, a tabernacle, a house in which the Godhead dwells, is built by Wisdom, made without the hands of men; and then its seven pillars are the graces of the Spirit, by which it was supported and adorned; see
Isa 11:2; Some understand it of the temple of a regenerate man's heart; in which God, Father, Son and Spirit, dwell. But there are two other senses, which bid fairest one of them to be right; either the heavenly glory, the house not made with hands, Christ's Father's house, in which are many mansions for his people; and which is a city whose builder and maker is God, and is prepared by Christ; and stands firm upon the promises of God, the person, blood, and righteousness of Christ, and the grace of the blessed Spirit: or rather the church of Christ on earth, the house of the living God, the pillar and ground of truth; this is built by Christ upon himself, the rock and foundation; the materials of it are true believers, precious and lively stones; built up a spiritual house, and a fit and suitable habitation for God through the Spirit. Such a house there was under the Old Testament, and such an one there is under the New; and which is continually building up by Christ by means of the word and ordinances, and will continue to the end of the world; see 1Ti 3:15;
she hath hewn out her seven pillars; ministers of the Gospel, compared to pillars for strength and stability, and for their being instrumental in supporting the interest and church of Christ; in allusion to the pillars in Solomon's temple, Jachin and Boaz; see Ga 2:9. These are said to be "hewn", being polished, beautified, and adorned with the gifts and graces of the Spirit by Christ, and thereby fitted for their work and service; and said to be "seven", because there is a complete and sufficient number of them, which Christ has provided, and always will provide for his churches, as long as they continue in the world. Though it may be these seven pillars may denote in general the firmness and solidity of this spiritual building, the church, and the continuance of it by the power of God; or they may have respect to the seven states of the church in so many periods of time, to last to the end of all things, signified by the seven churches in the book of the Revelation; so Cocceius {c}.
{c} Vid. Lexic. Heb. col. 623.
Proverbs 9:2
Ver. 2. She hath killed her beasts,.... Or, "her sacrifice" {d}: a crucified Christ, the principal of the provisions in Wisdom's house, or the church of Christ. The death of Christ was prefigured by the slaying of beasts for sacrifice under the old law; was foretold in prophecy, and is expressed by "killing" him in the New Testament; and which shows his death not to be natural, but violent. It is commonly ascribed to the Jews as a wicked action of theirs; but was not without the counsel and determination of God, and the will and consent of Christ; and this death was as a victim to justice, by way of sacrifice and satisfaction for sin, and was vicarious; was offered up in the room and stead of his people, to make atonement for their sins; and which is no other than himself, his soul and body, as in union with his divine person; a sacrifice voluntarily offered up by himself, exceeding acceptable, and well pleasing to God; effectual to the purposes for which it was offered, and so never to be repeated: and his death, being a sacrifice, becomes a feast; a crucified Christ is suitable food for faith, as he is the Lamb in the midst of the throne, as though he had been slain; he is evidently set forth in the Gospel as crucified, and as such is spiritual and savoury food to his people, nourishing and strengthening, quickening and comforting, and extremely satisfying: thus the Gospel feast, in which the slain Lamb of God makes the chiefest part, is expressed in the same language as here, "my oxen and my fatlings are killed", Mt 22:4;
she hath mingled her wine; which also makes a considerable part in a banquet or feast, Es 5:6; and the church is called a banqueting house, or a house of wine, So 2:4. The love of Christ is compared to wine, So 1:2; to old wine for the antiquity of it, being more ancient than ours to him, or than ourselves, even as old as eternity; to wine, on the lees well refined, for the purity of it, being free from all motives and conditions in the creature; to strong generous wine, which exhilarates and refreshes the weak, the weary, and distressed. The Gospel of Christ is also compared to wine, So 7:9; to old wine, for the ancient doctrines of it; and to neat wine, for the purity of it; and to generous wine, for the pleasure, joy, and comfort it gives: the blessings of grace which it exhibits may be so called from their comforting and refreshing nature, which are had freely, Isa 55:1; and so are the joys of heaven, Mt 26:29. Now the "mingling" of this wine is in allusion to the mixture of wine, either with something richer, as spice, So 8:2; or rather with water, as Jarchi observes, which was usual in those hot countries, to make it fit and suitable drink for the bodies of men: the mixture was no doubt according to the strength of the wine; the wine of Sharon, being strong wine, was mixed two parts water and one wine {e}; which, with the ancients {f}, before three parts water and two wine; though, according to Plutarch {g}, they had three ways of mixing, which they called by three different names; the one was three parts water and two wine, the other three parts water and one wine, the third was one wine and two water; the first of them was reckoned the best mixture {h}: one Cerassus is said to be the inventor of mixing wine with water {i}; others ascribe it to Melampus {k}, and others to Amphictyon. And this, spiritually understood, does not design any impurity or degeneracy, such as is complained of, Isa 1:22; for the love of Christ is pure and sovereign; the Gospel of Christ is free of all mixtures of human doctrines; the blessings of grace are all of free grace, without the mixture of men's works, and so is eternal life; salvation is all of free grace, and not by works of righteousness done by men mixed with it. But this may design the various displays of the love of Christ in the several acts of it, before time, in time, and now in heaven; or the joint display of the love of Father, Son, and Spirit, in the salvation of men, and the harmony and agreement of the divine perfections therein; and the publication of the Gospel, and the accommodation of the truths of it to the capacities of men: and perhaps some respect may be had to the blood and water that issued from the side of the slain Lamb of God, here prophetically and figuratively held forth;
she hath also furnished her table; which seems to design the ministration of the word, and the administration of ordinances in Gospel times; especially the ordinance of the supper, called the table of the Lord, 1Co 10:21; a well-furnished table has a variety of excellent provision upon it: and such is the ministry of the Gospel, which is signified by various sorts of food, as bread, meat, milk, honey, and delicious fruits; and Christ, who is the sum and substance of it, is expressed by several things that are eatable, as by a slain lamb, a fatted calf, the hidden manna, the bread of God and of life, whose flesh is meat indeed, and his blood drink indeed; and so is he held forth in the ordinances, particularly in the ordinance of the supper; the tame he sits at, and welcomes his guests; encourages them to eat and drink, and sups with them himself. Here his broken body, and his blood shed, are presented to the faith of his people, to be eaten and drank in a spiritual manner; a table richly furnished indeed!
{d} hxbj "victimam suam", Pagninus, Montanus, Tigurine version, Baynus, Mercerus, so Ben Melech. {e} T. Bab. Sabbat, fol. 77. 1. & Nidda, fol. 19. 1. {f} Suidas in voce poma. {g} Apud Philander. in Vitruv. de Architect. l. 16. c. 5. p. 281. {h} Aristoph. Equi, Act. 3. Sc. 1. p. 355. & Scholia in ib. {i} Hygin Fab. 274. {k} Athenaei Deipnosophist. l. 2. c. 6. p. 45. & l. 4. c. 27. p. 179.
Proverbs 9:3
Ver. 3. She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be maidens, or that she should employ such in inviting her guests; as Rebekah, Pharaoh's daughter, Esther, and others, are said to have their maidens to wait upon them: and besides, it very fitly expresses the character of Gospel ministers; as that they are the servants of Christ, followers of him, obsequious to him, humble and modest, incorrupt in doctrine, pure in conversation, and whose voice is soft, pleasant, and delightful: being not the rough voice of the law, but the still, small, musical voice of the Gospel; a voice of love, grace, and mercy; of peace, pardon, and righteousness, liberty, life, and salvation; very charming, alluring, and drawing. These Christ has a property in; he chooses and calls them, and fits them for his service; and they give up themselves to him, and willingly engage in it. And these he "sends forth": from him they have their mission and commission to preach the Gospel; to invite persons to the Gospel feast, to partake of the provisions he has made: he sends them forth publicly into the world, into all places where his people are, into the streets and lanes; yea, to the hedges and highways, to invite, and even to compel them to come in. And this supposes superiority in him, and authority given to them;
she crieth upon the high places of the city; this is to be understood of the preaching of the Gospel, both by Christ himself in person, in the city of Jerusalem, in the temple, and other public places; and by his ministers, and by him speaking in them there or elsewhere; and which is not a mere whisper, but a cry, a proclamation made aloud, and to be delivered with fervency and earnestness: the "city" may mean the church of God, and the "highest places" the ordinances thereof; and may in general denote the publicness of them; which are in the church, as the wings or pinnacles of the higher parts or buildings of a city are in that, as the word {l} signifies.
{l} ypg le "super alas"; Montanus, so Ben Melech; "super pinnis", Piscator, Amama; "in pinnnaculis": Cocceius; "super convexitatibas", Schultens.
Proverbs 9:4
Ver. 4. Whoso [is] simple, let him turn in hither,.... Into Wisdom's house, so well built and furnished; the church of Christ, as a house of instruction; a school, where such who are "simple", weak, and foolish, may learn. Here are many instructors; saints instruct one another; ministers of the word are teachers; yea, Father, Son, and Spirit, here teach and instruct, and none teach like them. Here many lessons are to be learned concerning themselves, concerning Christ, and concerning their duty to God and men; all sorts of persons may learn here, such who know ever so much or ever so little. Or let him turn in here, as into an inn, into which passengers or travellers turn for accommodations; see Pr 9:15. The saints are travellers here, at a distance from their Father's house, and need refreshment by the way; the church of God is an inn of good accommodations; here is room enough to entertain them; here are good lodgings for rest and safety, and good provisions, and all of free cost. And now these are the words of Wisdom, or Christ, either in person, or by his maidens, his ministers, inviting such who are "simple" to turn in hither, and partake of the provisions in it; that is, not such who are quite stupid and insensible, sottish, incorrigible, and irreclaimable; but who are sensible of their folly and simplicity; who are but of weak capacities, apt to be credulous, and so easily imposed upon and deceived;
[as for] him that wanteth understanding; not the natural faculty of the understanding, nor an understanding of things natural and civil; but of things spiritual and evangelical, as of the grace of God; of salvation by Christ; of the work of the Spirit; of themselves and their state; of the Gospel, and the mysteries of it; and who are sensible of their ignorance and want of understanding; which is the first thing the Spirit of God convinces men of; or who are so in comparison of others, are weak in knowledge and experience. Now these Christ does not despise, but invites them into his house for instruction; and where can they be better? and who so fit and proper to be here, and be with Wisdom, than such as these?
she saith to him: as follows.
Proverbs 9:5
Ver. 5. Come, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer's daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;
and drink of the wine [which] I have mingled; of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to "drink" of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price, So 1:2.
Proverbs 9:6
Ver. 6. Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" {m} things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding", or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged;
and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" {n}; honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter;
and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see
Ps 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise",
Pr 13:20.
{m} Myatp "imperitiam", Tigurine version; "stultitias", Vatablus; "fatuitates", Piscator, Schultens; "stoliditates", Gejerus, Gussetius, p. 703. {n} wyxw "et vivetis", Pagninus, Vatablus, Piscator, Mercerus, Michaelis.
Proverbs 9:7
Ver. 7. He that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into Wisdom's house; yet not the haughty scorner, the abandoned sinner, the scoffer at all religion, who walks after his own lusts, and is quite irreclaimable; it is but casting pearls before swine, and giving that which is holy to dogs, to reprove and exhort such persons; though the Gospel is to be preached to every creature, yet when men despise it, and make a mock at it, they are to be turned from, and no more is to be said to them; as the Jews of old, they were the first invited to the Gospel feast, the same that is described in the context; they made light of it, contradicted and blasphemed the word, and so judged themselves unworthy of it; wherefore Wisdom's maidens, or Christ's ministers, were bid to turn from them, and go to the Gentiles, and preach it to them; for it is to no purpose to address such persons; "shame" is the sure consequence of it, because a man is disappointed of the end he has in view, which is doing good;
and he that rebuketh a wicked [man getteth] himself a blot; this shows who is meant by a scorner, a very profligate man, bent on his wicked ways, and quite incorrigible; to rebuke such an one is not only labour lost, and in vain, but the rebuker getteth himself an ill name, and is sure to have the dirt of reproach and scandal cast upon him; though this a man might patiently bear, if there was any hope of doing good.
Proverbs 9:8
Ver. 8. Reprove not a scorner, lest he hate thee,.... For wicked men are apt to hate those that publicly rebuke them, Am 5:10. Hence minister's of the word are of all men most hated; though this also should be bore with, could it be thought, or there was any reason to believe, that the reproof would be of any service. The scorner here, and in the preceding verses, may not only design profane sinners, sensualists, and atheists, that despise all religion, and scoff at all that is good; but also proud scornful Pharisees, such who derided Christ himself, and trusted in themselves, and despised others, Christ and his apostles, and their ministrations, Lu 16:14; and such, as Christ came not to call them himself, so he bid his disciples let them alone, Mt 9:13;
rebuke a wise [man], and he will love thee; as David did Nathan; and who was determined to take kindly the reproof of any righteous man,
Ps 141:5. Such who are spiritually wise will be thankful for the reproof of Gospel ministers, and even of private Christians, and will love and esteem them for their faithfulness and uprightness, and for the good which they themselves receive hereby.
Proverbs 9:9
Ver. 9. Give [instruction] to a wise [man],.... In the Hebrew text it is only "give to a wise man"; give him reproof, correction, chastisement, doctrine, or instruction, be it what it will, he will be the better for it. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "give occasion"; to him of showing his wisdom and of improving in it:
and he will be yet wiser; he will learn something by every him that is given him, whether it be by way of rebuke, or by way of instruction;
teach a just [man]; one that is truly so, that has seen the insufficiency of his own righteousness, and has renounced that, and does not trust in it; and who has learned Christ, as the Lord his righteousness; has seen the glory, fulness, and suitableness of his righteousness, and trusts unto it and depends upon it; and in consequence of this lives soberly, righteously, and godly; teach such a man the doctrines of the Gospel, and every lesson of obedience and duty,
and he will increase in learning; he will grow in grace, and in the knowledge of Christ and all divine things; see Mt 13:12.
Proverbs 9:10
Ver. 10. The fear of the Lord [is] the beginning of wisdom,.... This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Pr 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended;
and the knowledge of the Holy [is] understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Jos 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God's Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one's self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God's everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ's righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences.
Proverbs 9:11
Ver. 11. For by me thy days shall be multiplied,.... These are the words of Wisdom, and contain a reason and argument why her call and advice in the preceding verses should be listened unto, since she gives long life to her followers. She is a tree of life unto them, the author and giver of spiritual and eternal life; by means of her bread and her wine spiritual life is maintained, promoted, and preserved; and length of days, for ever and ever, is the gift of her right hand; see Pr 3:16. The Targum is,
"for by it thy days shall be multiplied;''
which seems to refer it to the fear of the Lord, the beginning of wisdom, in Pr 9:10, to which long life is attributed; see
Pr 10:27;
and the years of thy life shall be increased; or, "they shall add years of life to thee" {o}; wisdom and understanding, the fear of the Lord, and the knowledge of the Holy; if not in this world, yet in the world to come, which will be without end.
{o} Myyx twnv Kl wpyowy "et addent tibi annos vitae", Baynus, Cocceius.
Proverbs 9:12
Ver. 12. If thou be wise, thou shalt be wise for thyself,.... He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and becomes her guest; and such an one is wise for himself, it is for his own good, profit, and advantage; for the good of his soul, for his present peace and comfort, and for his future bliss and happiness. It is not for her own sake that Wisdom presses her exhortations, and is so urgent on men to take her counsel and advice; it is for their own good; their wisdom is not profitable to her, but to themselves; they, and they only, reap the advantage and usefulness of it; see Job 22:2. The Syriac and Arabic versions add, "and unto thy friends"; and the Septuagint version is, "if thou becomest wise to thyself, thou wilt be wise to neighbours"; they will receive some profit by it;
but [if] thou scornest, thou alone shall bear [it]; the evil, as the Vulgate Latin; the sin of scorning, and the punishment due unto it; it will bring no real hurt to Wisdom, or Christ, nor to his ministers, nor to his Gospel and ordinances, scoffed at; all the hurt will redound to the scoffer himself; and he alone shall bear it, and feel the smart of it, and all the dreadful consequences following upon it. The Septuagint version here adds the following clause,
"he that trusteth in lies, he feedeth on winds; the same pursues birds flying; for he forsakes the ways of his own vineyard; he wanders from the paths of his own husbandry; he passes through a desert without water, and a land destined to thirst, and he gathers unfruitfulness with his hands;''
and which are retained in the Syriac and Arabic version, but are not in the Hebrew text.
Proverbs 9:13
Ver. 13. A foolish woman [is] clamorous,.... Some by this woman understand folly itself, as opposed to wisdom; others blind reason, ignorant of divine things; others carnal sensual pleasure, which entices and draws men to that which is evil; others heresy and superstition; others the old serpent, the devil; she seems to be the same with the strange woman and harlot before described, Pr 2:16, &c. and being set in direct opposition to Wisdom, or Christ, seems to design antichrist, who is described in the book of the Revelation as the great whore; and all the characters here agree with the same. Antichrist is represented as a "woman", Re 17:3; and is "foolish"; for whatever worldly cunning and craft, and wicked subtlety, there may be in the Romish antichrist, yet he is destitute of all spiritual wisdom and knowledge; and is "clamorous" and noisy, has a mouth speaking great swelling words of vanity and blasphemy, boasting of infallibility, works of supererogation, merits, miracles, wealth, and riches; and very pressing and importunate to gain proselytes to his religion; the priests and Jesuits are compared to noisy, clamorous, croaking frogs, Re 16:13;
[she is] simple, and knoweth nothing; a woman of follies, extremely foolish and simple, and most grossly ignorant; knows nothing that is good, as the Targum; that is, spiritually good; knows not God aright; is without the fear and love of him, and faith in him; nor knows Christ, and the way of righteousness and life by him; nor the Spirit of God, and the operations of his grace upon the heart; nor the Gospel, and the doctrines of it; nor the ways, worship, and ordinances of God. The Septuagint and Arabic versions are, "she knows not shame"; but is bold and impudent, having a whore's forehead, and on it written, "Mystery, Babylon, the mother of harlots, and abominations of the earth", Re 17:5.
Proverbs 9:14
Ver. 14. For she sitteth at the door of her house, &e.] Idle and inactive, looking out for her prey; not active and laborious, as Wisdom, building her house, killing her beasts, furnishing her table, and sending out her maidens to call in her guests; but exposing herself in the most public manner, and being at the utmost ease, sitting as a queen; see Re 18:7; and as it follows,
on a seat, or "throne" {p}; the same seat, or throne, power, and authority, which the dragon gave to the beast, or antichrist, placed at Rome, where this woman reigns; see Re 13:2;
in the high places of the city; the city of Rome, and its jurisdiction, the high places of which are their temples, or churches; where this foolish woman is noisy and clamorous, proclaims her folly, and endeavours to seduce and raw persons to her superstition and idolatry. "Merome", the word for "high places", has some affinity with Rome, and comes from the same root {q}.
{p} aok le "super solium", Montanus, Junius & Tremellius; "super solio", Piscator, Michaelis, Schultens; "in thronum", Cocceius. {q} From Mwr "altus"; hence that of Virgil--"altae moenia Romae", Aeneid. l. 1. v. 7.
Proverbs 9:15
Ver. 15. To call passengers who go right on their ways. Who have been religiously educated, and trained up in the principles of true Christianity; and who walk outwardly according to the rule of the divine word, and are in a fair way for heaven and eternal happiness. These she has her eye upon as they pass along, and calls unto them, and endeavours to turn them aside out of the way they are going, to make them proselytes to her antichristian religion; which, when she succeeds in, she glories and boasts of; just as harlots are very desirous of seducing and debauching chaste, innocent, and virtuous persons; see Re 2:20. Saying as follows:
Proverbs 9:16
Ver. 16. Whoso [is] simple, let him turn in hither,.... The harlot's house, Popish chapels and churches. She uses the same form of words that Wisdom does, Pr 9:4; having a form of godliness, a show of religion, but without the power of it; her priests are wolves in sheep's clothing, and speak lies in hypocrisy: and such that she fixes upon as proper persons to work on are the simple, the credulous and unwary; who are not on their guard, and are easily persuaded and imposed on;
and [as for] him that wanteth understanding; is not well grounded in the principles of Christianity he professes; has not a spiritual and experimental understanding of them:
she saith to him; addresses him in such language as follows:
Proverbs 9:17
Ver. 17. Stolen waters are sweet,.... Wells and fountains of waters in those hot countries were very valuable, and were the property of particular persons; about which there were sometimes great strife and contention; and they were sometimes sealed and kept from the use of others; see Ge 26:18; now waters got by stealth from such wells and fountains were sweeter than their own, or what might be had in common and without difficulty, to which the proverb alludes. By which in general is meant, that all prohibited unlawful lusts and pleasures are desirable to men, and sweet in the enjoyment of them; and the pleasure promised by them is what makes them so desirable, and the more so because forbidden: and particularly as adultery, which is a sort of theft {r}, and a drinking water out of another's cistern, Pr 5:15; being forbidden and unlawful, and secretly committed, is sweeter to an unclean person than a lawful enjoyment of his own wife; so false worship, superstition, and idolatry, the inventions of men, and obedience to their commands, which are no other than spiritual adultery, are more grateful and pleasing to a corrupt mind than the true and pure worship of God;
and bread [eaten] in secret is pleasant; or, "bread of secret places" {s}; hidden bread, as the Targum, Vulgate Latin, and Syriac versions; that which is stolen and is another's {t}, and is taken and hid in secret places, fetched out from thence, or eaten there: the sweet morsel of sin, rolled in the mouth, and kept under the tongue; secret lusts, private sins, particularly idolatry, to which men are secretly enticed, and which they privately commit, De 13:6; the same thing is designed by this clause as the forager.
{r} "Furtiva Verus", Ovid de Arte Amandi, l. 1. "Furta Jovis, furtiva munuscula", Catullus ad Mantium, Ep. 66. v. 140, 145. So Propertius, l. 2. eleg. 30. v. 28. gluku ti kleptomenon melhma
kupridov, Pindar; for which he was indebted to Solomon, according to Clemens of Alexandria, Paedagog. l. 3. p. 252. {s} Myrto "latebraram", Junius & Tremellius, Piscator, Michaelis. {t} "Quas habeat veneres aliens pecunia nescis", Juvenal. Satyr. 13.
Proverbs 9:18
Ver. 18. But he knoweth not that the dead [are] there,.... In the house of this foolish and wicked woman, into which she invites passengers to turn; the simple, that is persuaded by her, does not consider that there are none there to be his companions, but such who are dead in a moral or spiritual sense; that, though they live in pleasure, they are dead while they live. Aben Ezra refers this to "hell" in the next clause; where her guests are, and where those that are slain by her have their everlasting abode; and where the giants are, as the Vulgate Latin and Syriac versions; or the mighty ones she has cast down there, as the Targum; so the word "rephaim" sometimes signifies: and some think that reference is had to the giants of the old world, that corrupted their way on earth, and brought a deluge on it; see Pr 7:26;
[and that] her guests [are] in the depths of hell; not only in the way to it, and on the brink of it, but in the very midst of it: there are many in hell she has invited into her house, and persuaded to turn in there, and commit fornication with her; and all that worship the beast, or commit spiritual adultery with the whore of Rome, will go down to perdition with her, and have their portion in hell fire, in the lake which burns with fire and brimstone; which they do not consider that are drawn into her idolatrous practices, Re 14:9.
John Gill's Exposition of the Entire Bible.
Proverbs 10:1
INTRODUCTION TO PROVERBS 10
From this chapter to the "twenty fifth" are various proverbial sentences, without any very apparent connection or coherence with each other; describing righteous and wicked men; setting forth their different temper, conduct, and actions, and the fruits and effects of them. It should be observed, that frequently in the preceding chapters two persons are represented as women; one goes by the name of "Wisdom", the other is called the "foolish" woman and a "harlot"; the former is clearly to be understood of Christ; and the latter, being opposed to him, must be antichrist, the whore of Rome, and mother of harlots: now in the following part of this book two sorts of persons are spoken of; the one as wise, righteous, good, &c. and the other as foolish, wicked, &c. who are no other than the followers of Christ and antichrist; which observation is a key to the whole book.
Ver. 1. The proverbs of Solomon,.... This title is repeated from Pr 1:1; and very properly stands here; since here begin those pithy sentences of Solomon, which bear the name of proverbs; the preceding chapters being a sort of preface or introduction to them; in which Solomon recommends the study of wisdom, shows the profit and advantage of it, gives directions about it, and prepares for the reception of those wise sayings that follow; which are for the most part independent of each other, and consist generally of clauses set in a contrast to one another, and often expressed by similes and metaphors;
a wise son maketh a glad father; as Solomon made glad his father David: for no doubt there were appearances of his wisdom before he came to the throne, though greater afterwards; which made David rejoice that he was placed on the throne before his death, to whom he had committed the charge of building the house of the Lord;
but a foolish son [is] the heaviness of his mother; brings grief and trouble to her, as perhaps Rehoboam did to his mother: though all this is to be understood conjunctly of both parents, and not separately of each; not as if a wise son only was matter of joy to his father, who may be thought to be a better judge of his wisdom, and more abroad to hear the fame of it, and to observe the effects of it; or as if a foolish son only caused grief to his mother, because more at home, and more privy to his foolish behaviour; but as being equally joyous or afflicting to both parents. Nor is this to be understood of such who are wise and foolish as to their natural capacities only; but who are so in a moral sense, either virtuous or vicious, good or wicked. Wherefore parents should be concerned for the education of their children, whose behaviour much depends upon it; and children for their conduct towards their parents and in the world, since their joy and grief are influenced by it. Some interpret the words mystically, the "father", of God; the "mother", of the church; and, the "sons", of the children of them both: and so may fitly describe the different followers of Christ and antichrist; the one being wise, the other foolish; the one acceptable to God, the other not.
Proverbs 10:2
Ver. 2. Treasures of wickedness profit nothing,.... By which are meant either a large abundance of riches in general, which for the most part are enjoyed by wicked men, and abused to wicked purposes, Pr 11:4; or an affluence of them, obtained in a wicked way, by fraud, oppression, and the like; see Mic 6:10; Or are either not used at all, or put to wicked uses: what are not used profit not the possessors of them, for they are "kept to the hurt of the owners" of them; and those which are got by ill means, or put to an ill use, "perish by evil travel", Ec 5:13. Nor can anyone by his riches either redeem himself or his brother from destruction, or give to God a ransom for him; nor can he by them save himself from a corporeal death one year, one month, one day, one hour, one moment; nor will they be of any service to him in the day of judgment, when wrath comes forth against him;
but righteousness delivereth from death; either that which is righteously got, though it be ever so little, is a means of preserving life, and keeps their souls from famishing, Pr 10:3; or else what is liberally dispensed, for alms are called "righteousness", Ps 112:9 Da 4:27. These are oftentimes the means of saving the lives of persons ready to perish, on whom they are bestowed, and who will venture their lives to save their benefactors; and such liberal persons are oftentimes blessed with long life, and are kept alive when threatened with death, Ps 41:1; and though their good deeds are not meritorious of eternal life, yet they are rewarded with it in a way of grace, Mt 25:34. Moreover, righteousness may be considered as legal and evangelical; a legal righteousness, or the righteousness of men in obedience to the law, cannot deliver from the sentence of death the law has passed; it is not properly a righteousness; it is imperfect, cannot justify, save, or bring to heaven, or entitle to life; notwithstanding this a man must die: but there is an evangelical righteousness; and this is either imparted and implanted in men, is the new man, which is created in righteousness and holiness; and this delivers from a moral or spiritual death, a death in trespasses and sins men are in; for by it they are quickened, live a life of faith on Christ, and have communion with God; have his image stamped on them, and live to him, and to Christ, and to righteousness, being freed from the servitude and dominion of sin; living in which is no other than death: or this righteousness is imputed, which is the righteousness of Christ; wrought out for them, reckoned to them, received by them, and by which they are justified; this delivers them, though not from a corporeal death, yet from the sting and curse of it, and from it as a penal evil, or as a punishment for sin: and it delivers from a legal death, or from the sentence and condemnation of the law, and from the second and eternal death, and entities them to life everlasting.
Proverbs 10:3
Ver. 3. The Lord will not suffer the soul of the righteous to famish,.... Or to perish by famine: not but that good men may be afflicted with it, as Jacob and his sons were, when the famine was in Egypt and in other lands; and as the apostles, particularly the Apostle Paul, were often in hunger and thirst, yet not so as to be destroyed by it; for in "famine" the Lord redeems such from death; though the young lions lack and suffer hunger, they that fear the Lord shall not want any good thing; at least whatever they may suffer this way does not arise from the wrath of God, nor does it nor can it separate from the love of God and Christ, Job 5:20. Moreover, the souls of such shall not be famished for want of spiritual food; shall not have a famine of the word and ordinances; their souls shall be fed, as with marrow and fatness, with the finest of the wheat, and with honey out of the rock: the church, though in the wilderness, is nourished for a time, and times, and half a time, Re 12:14;
but he casteth away the substance of the wicked; that which is got in a wicked way; as sometimes he causes it to diminish by little and little; at other times he forcibly and suddenly drives it away, and causes it to take wings and fly away; though it has been swallowed down with great greediness and in great abundance, he makes them throw it up again, and casts it out of their belly, whether they will or not, so that it does not profit them, Job 20:15.
Proverbs 10:4
Ver. 4. He becometh poor that dealeth [with] a slack hand,.... That is either remiss in giving to the necessities of others, according to his abilities, and as cases require; or that is negligent and slothful in his business. Or, "that worketh with a deceitful hand"; or, "with a hand of deceit" {u}, as it may be rendered; who pretends to work, but does not; makes a show as if he did, but acts deceitfully; or who uses many tricking and deceitful ways and methods to live, as usually slothful persons do. Aben Ezra observes, it may be rendered and interpreted, "he becomes poor that makes a deceitful balance"; thinking to enrich himself by such fraudulent practices: or, as others, "a deceitful balance maketh poor" {w}; such seldom or ever thrive, or it does not long prosper with them who use such unlawful methods;
but the hand of the diligent maketh rich; that is, with the blessing of God along with it, as in Pr 10:22; such who are "sharp" {x} and acute, as the word signifies; who are careful and industrious, mind their business, and do the honest part; these, with a divine blessing, frequently grow rich: or rather who are like those that dig in the earth for gold, who search for it with great eagerness and diligence; for from this root is a word often used for gold, Pr 3:14. All this is true in a spiritual sense; such who are slothful in attendance on the means of grace, the word and ordinances, are slack and negligent in duty, bring a spiritual poverty upon them; and like the Laodicean church, who, through her lukewarmness and carnal security, became poor and wretched, blind and naked: on the other hand, such who are diligent in the use of means are frequent at the throne of grace, forsake not the assembly of the saints, constantly wait at Wisdom's gates; these grow rich in grace and in all good works.
{u} hymr Pk "vola doli", Montanus; "fraudulenta manu", Tigurine version, Cocceius, Schultens; so Junius & Tremellius, Michaelis. {w} So Mercerus. {x} Myuwrx "acuti", Bochart. Hierizoic. par. 1. l. 2. c. 55. col. 668.
Proverbs 10:5
Ver. 5. He that gathereth in summer [is] a wise son,.... Which is the time of gathering the fruits of the earth, and laying them up against winter, as the ant is said to do, Pr 6:8;
[but] he that sleepeth in harvest [is] a son that causeth shame; to himself, and to his parents and relations. The sum of the proverb is, that, in the time of health and youth, persons should be active and industrious in their several callings and stations, and provide against a time of sickness and old age; and that they should lose no opportunities, neither in a natural nor spiritual way, of doing or receiving good.
Proverbs 10:6
Ver. 6. Blessings [are] upon the head of the just,.... That seeks for righteousness, not by the works of the law, but by faith; that lives by faith upon the righteousness of Christ, and is justified by it, made, accounted, and reckoned just through it; and, in consequence of his faith, does justly, and lives soberly, righteously, and godly: upon his "head", who is Christ, blessings are; for he is "the head of every [such] man", 1Co 11:3; not the pope of Rome, but Christ, is head of the church; he is the representative and federal head of all the elect, both in eternity and time; he is a political head to them, as a king is to his subjects; an economical one, as the husband is the head of the wife, a father the head of his family, and a master the head of his servants; and he is in such sense a head to them as a natural head is to its body; he is of the same nature with them, superior to them, a perfect, only, everliving, and everlasting head. Upon him all the blessings of grace and goodness are; his people are blessed with them in him, their head, Eph 1:3; and from him they descend to them, the members of his body, just as the oil on Aaron's head ran down his beard to the skirts of his garments. So in an ancient writing of the Jews {y}, this passage being mentioned, it is asked, Who is the head of the righteous? The answer is, the middle pillar; by whom they seem to mean a middle person, the Mediator, the Messiah. Or else, a part being put for the whole, the meaning is, that blessings are upon the persons of righteous ones, as the word is used in Pr 11:26; the Targum renders it,
"the heads of the righteous.''
All covenant blessings, spiritual ones, such as are blessings indeed, solid and substantial, irreversible, and for ever; particularly a justifying righteousness, from whence they are denominated just; pardon of sin, peace of soul, every sanctifying grace, the blessing of adoption, and a right to eternal life: these being said to be on the "head" of them, may denote that they come from above, and descend in a way of grace upon them; that they are visible and manifest; that they reside, continue, and remain upon them; that they are as an ornament and crown unto them; and that they are a security of them that no wrath and vengeance can fall upon them. The Septuagint, Vulgate Latin, and Arabic versions, read, "the blessing of the Lord [is] upon the head of the just"; and such are all the blessings before mentioned;
but violence covereth the mouth of the wicked; that is, either his violent dealings are open and manifest, and are a scandal to him, as well as entail a curse on him; or rather the fruit and effect of his violence and oppression, the punishment due thereunto, is so righteously inflicted on him, that his mouth is stopped, and he has not one word to say against the just judgments of God upon him, for his violent usage of men, whether here or hereafter; see Ps 107:42. Some render the words, "the mouth of the wicked covereth violence" {z}; palliates and excuses it, and calls it by another name; or hides and conceals that which is in the heart, and does not utter it; see
Pr 10:18. The Targum is,
"in the mouth of the wicked rapine is covered;''
as a sweet morsel under their tongue, though in the end bitterness.
{y} Tikkune Zohar. Correct. 47. fol. 87. 2. {z} omx hoky Myevr yp "os impiorum operiet injuriam", Montanus, Baynus; "operit iniquitem", Vatablus, Mercerus.
Proverbs 10:7
Ver. 7. The memory of the just [is] blessed,.... Men to whom he has been useful, either in temporals or spirituals, bless him, or wish all blessings to him while alive, whenever they make mention of his name; and after death they speak well of him, and pronounce him blessed; for such are had in everlasting remembrance; the memory of them is sweet and precious; their name is famous and valuable, and always spoken of with honour and commendation; see Ps 112:6. The Jewish writers take it for a command, and render it, "let the memory of the just be blessed"; and say, that he that transgresses it breaks an affirmative precept; they make an abbreviation of the word by the initial letters, and join them to the names of their celebrated men;
but the name of the wicked shall rot; shall be forgotten, be buried in oblivion, and never mentioned: and though they may call their houses, lands, and cities, by their own names, in order to transmit their memory to posterity; yet these, by one means or another, are destroyed, and their memorials perish with them; see Ec 8:10; and if their names are mentioned after they are gone, it is with detestation and abhorrence, as things putrefied are abhorred; so they leave an ill savour behind them, when the good name of the righteous is as precious ointment, Ec 7:1. It is a saying of Cicero {a}, that
"the life of the dead lies in the memory of the living.''
{a} Orat. 51. Philip. 9.
Proverbs 10:8
Ver. 8. The wise in heart will receive commandments,.... Such who have true wisdom in the hidden part of the heart, of which the fear of the Lord is the beginning: these will not only, as good subjects, honour their king, and attend to his lawful commands; and, as dutiful children, regard those of their parents; and, as faithful servants, hearken to those of their masters; but, as such that fear the Lord, will receive and cheerfully obey the commandments of God and Christ;
but a prating fool shall fall; like Diotrephes, that prated against the Apostle John and other saints. Or, "a fool of lips" {b}; whose folly is proclaimed and made known by his lips; who, out of the abundance of it in his heart, speaks and pours it out by his lips: such an one falls into sin and into mischief; he falls into disgrace in this world, and into hell in the next. The Targum is,
"the fool by his lips shall be taken;''
as in a snare.
{b} Mytpv lywa "stultus labiis", Montanus, &c.
Proverbs 10:9
Ver. 9. He that walketh uprightly walketh surely,.... Or, "that walketh in perfection" {c} as the Targum. Not that walks without sin, no man does that; but that walks in the sincerity, integrity, and uprightness of his heart, both before God and men; who worships God in spirit and in truth, and speaks the truth in his heart to his neighbour; who is an Israelite indeed, in whom is no guile; who walks uprightly according to the truth of the Gospel; who makes the word of God the rule of his life and actions; who walks by faith on Christ, using him as the way to the Father; believing in him for salvation; walking on in him as he has received him, and especially dealing with his uprightness or righteousness for his justification before God; who walks, as Christ did, in imitation of him; who walks in love, as he did, and in all humility, meekness, patience, and self-denial; who walks in and after the Spirit of Christ; and in the truths of the Gospel, and in all the ordinances thereof; and in all holy conversation and godliness, studying to exercise a conscience void of offence towards God and men. Such a man "walks surely", or securely, safely, confidently, as the Septuagint, Vulgate Latin, and all the Oriental versions, interpret the word. Such an one has nothing to fear in his walk; he walks on "terra firma", on good ground, in a good way, which leads to life eternal: he has a good guide, the Spirit of God, which goes before him, and will be his guide even unto death, and lead him in the way everlasting, unto the land of uprightness; he has a good guard about him, not only the angels of God that encamp around him, but God himself is a wall of fire to him, and his power surrounds and protects him; he has many precious promises to support him; not only that the Lord will be a buckler to him, but will withhold no good thing from him, Pr 2:7; he has the gracious and supporting presence of God, when he passes through the fire and water of afflictions, and even through the valley of the shadow of death, so that he has nothing to fear; and has moreover the testimony of a good conscience; and having a good hope through grace, he "walks in hope", as the Targum is; yea, rejoices in hope of the glory of God, and holds fast that rejoicing to the end;
but he that perverteth his ways shall be known; who does not walk in a plain, direct, and even path, according to the rule of the word, as the upright man; but winds about here and there, goes into crooked paths, walks in craftiness as deceitful workers, whose folly shall be made manifest; though they think to hide it, and deceive men, they and their wickedness shall be exposed, their tricks and artful methods shall be laid open, and they be known to be what they are; if not in this life, yet at the last judgment, 1Ti 5:24. Jarchi and Aben Ezra observe another sense of the word, "he shall be broken", and compare with it Jud 8:16.
{c} Mwtb Klwh "qui ambulat perfecte", Pagninus, Mercerus, Gejerus.
Proverbs 10:10
Ver. 10. He that winketh with the eye,.... The Syriac and Arabic versions add, "with fraud". A descriptive character of a wicked man, Pr 6:13; who so does, either to draw and allure persons to go along with him, and join him in his evil practices; or by way of scorn and contempt of others; or as a token to another of its being the proper time to circumvent his neighbour, or do him an injury. Such an one
causeth sorrow; to himself in the issue, however he may for the present please himself with his evil doings; and to others, whom he allures and deceives. The Arabic version is, "heaps afflictions" or "sorrows on men"; whom he corrupts and draws into his evil company and conversation;
but a prating fool shall fall; or, "be taken", as the Targum; or "beaten", as the Vulgate Latin; See Gill on "Pr 10:8".
Proverbs 10:11
Ver. 11. The mouth of a righteous [man is] a well of life,.... Like a fountain of living water, continually running and flowing with water, wholesome, reviving, and refreshing; so the righteous man's mouth, out of the abundance of his heart, overflows with good things, which minister grace to the hearers, and are for the use of edifying; things that are pleasant and profitable, grateful and acceptable, comforting, refreshing, and pleasing, and which tend to the good of the life that now is, and that which is to come;
but violence covereth the mouth of the wicked; so that nothing comes out of it but what is pernicious and hurtful; what savours of rapine and violence; nothing but lying and deceit, cursing and swearing, and such like filthy and corrupt communication; See Gill on "Pr 10:6". The Targum is, "the mouth of the ungodly covers injury"; which is meditated in the heart; so the Vulgate Latin version.
Proverbs 10:12
Ver. 12. Hatred stirreth up strifes,.... A man, whose heart is full of hatred and malice against his neighbour, will stir up, or awake, as the word {d} signifies, contentions and quarrels which were happily laid asleep; these he renews by tale bearing, and whisperings, and evil surmises; by raising lies, spreading false reports and calumnies, and by virulent reproaches and slanders;
but love covereth all sins; not its own, but others; in imitation of the pardoning love and grace of God, which covers all the sins of his people with the blood and righteousness of his Son. Love spreads its mantle over the sins of its fellow creatures and Christians, and forgives them, even all of them: instead of exposing them, hides and conceals them; and, instead of loading and aggravating the infirmities of others, puts the best constructions on them, hopes and bears, and believes all things, 1Co 13:7; see 1Pe 4:8; where the apostle seems to have respect to this passage. This is not to be understood as conniving at or suffering sin upon others, or as contrary to Christian reproofs and rebukes for it.
{d} rrwet.
Proverbs 10:13
Ver. 13. In the lips of him that hath understanding wisdom is found,.... He that has an understanding, especially of divine, spiritual, and evangelic things, which is the pure gift of God; wisdom will be found in his lips, his mouth will speak of it; not of mere natural wisdom, but spiritual wisdom; of the wisdom of God in his works; of Christ, the Wisdom of God; of the Gospel, the hidden wisdom; of inward experience of the grace of God, wisdom in the inward part, Ps 37:30; from his lips will drop wise sayings, very instructive and informing; which those that seek for and observe may find to their profit and advantage, and to the great credit and honour of the understanding man; while the foolish man gets both stripes and disgrace, as follows;
but a rod [is] for the back of him that is void of understanding; or, "wants a heart" {e}: that has no understanding of spiritual things in his heart, and so utters nothing but what is foolish and wicked, and, sooner or later, is chastised for it. The Septuagint, Syriac, and Arabic versions, read this clause in connection with the former, thus; "he that brings forth wisdom out of his lips smites with a rod him that is void of understanding".
{e} bl rox "carcutis corde"; Montanus, Mercerus, Gejerus.
Proverbs 10:14
Ver. 14. Wise [men] lay up knowledge,.... Which they get by reading, prayer, meditation, hearing the word of God, and conversation with good men: this they lay up in their hearts, minds, and memories, that they may not forget it, and as a rich treasure they highly value it; that they may bring it forth at proper times, and on proper occasions, for the benefit of others; see Mt 12:35; or hide {f} it; conceal it; do not boast and brag of it, as foolish men do;
but the mouth of the foolish [is] near destruction: who rashly and unguardedly utters things which bring swift and sudden destruction on himself and others; or terror and consternation, as the word {g} also signifies. The Vulgate Latin version is, "but the mouth of the foolish is near to confusion"; he boasts of his knowledge, betrays his ignorance, and so brings himself to shame and confusion.
{f} wnpuy "abscondent", Pagninus, Montanus; "abscondunt", V. L. "occultant", Michaelis. {g} htxm "terrorem accersit", Tigurine version; "consternatio propinqua", Cocceius; "terror", Vatablus, Michaelis.
Proverbs 10:15
Ver. 15. The rich man's wealth [is] his strong city,.... What a fortified city is to persons in time of war, that is a rich man's wealth to him; by it he can defend himself from the injuries of others, and support himself and family in times of public calamity; for money is a defence, and answers all things, Ec 7:12. Or his wealth is so in his own apprehension and conceit; he puts his trust and confidence in it, and thinks himself safe and secure by it; when he is trusting to uncertain riches, which will fail him; these may fly away from him in life, and leave him exposed to distress and danger; and, however, will not secure him at death from the wrath of God and everlasting destruction. Or he is lifted up with his riches, is in high spirits, and despises others; thinking himself safe, as in a strong castle, and fears nothing, distresses, diseases, or death;
the destruction of the poor [is] their poverty: or their poverty is their consternation, as the word {h} signifies, it frightens them; they, knowing their circumstances, are afraid of everybody and of every thing; not being able to defend themselves against their enemies, or support themselves in times of public calamity, as war, famine, or pestilence.
{h} htxm "consternatio", Mercerus, Gejerus, Michaelis.
Proverbs 10:16
Ver. 16. The labour of the righteous [tendeth] to life,.... To natural life, and the support of it; all that he labours for is to get a livelihood for himself and family; that is all he desires, nor does he seek great things for himself: or to spiritual life; so his spiritual exercises in praying, reading, and hearing the word, and waiting upon ordinances, have a tendency to promote and maintain a spiritual life in him: or to eternal life; not that the works of a righteous man (so the Targum, Septuagint, and Arabic versions, render it in the plural number) are meritorious of eternal life; for life and righteousness are not to be had by the works of men, but by the grace of God; yet, as the righteous man labours for the meat which endures to everlasting life, given by the Son of God, his labour may be said to tend to life eternal, Joh 6:27;
the fruit of the wicked to sin; whatever he enjoys, whether got by labour; though the word seems purposely omitted, as some observe, to signify that is not intended; or whether left him as an inheritance; or whatever way acquired, lawfully or unlawfully; all his revenues and riches, the increase of his substance and fields, are all used to sinful purposes, to pride, luxury, and wantonness; and so tend to death, even death eternal, the just wages of sin.
Proverbs 10:17
Ver. 17. He [is in] the way of life,.... Of eternal life, which is truly, properly, and by way of eminency, "life", Mt 19:17; and which is a life of glory; a life of perfection, of perfect holiness, knowledge, obedience, love, peace, and joy; a life free from all the inconveniences of the present life, animal or spiritual; a life of pleasure, and which will last for ever: the "way" to it is not by works of righteousness done by men, since by these the law is not fulfilled, nor justice satisfied; and therefore no justification of life by them, or what entitles to eternal life; it is sinful, dangerous, and a vain thing, to seek for eternal life in this way; Christ is the only true way to it; who, by his obedience, sufferings, and death, has opened the new and living way; and through his blood, righteousness, and sacrifice, way is made for all that believe in him to enter into eternal life: and such are in the way to it who are in Christ, secretly in election, openly in the effectual calling; when they are made new creatures, are quickened by the Spirit and grace of Christ, and have that principle in them which is a well of living water, springing up unto everlasting life; who have a sight of Christ, and come unto him by faith; who truly believe in him, with which eternal life is connected. Particularly he is in the way unto it
that keepeth instruction; the instruction in righteousness which the Scriptures give, especially the Gospel part of them; which is an instruction into the mind and will of God about man's salvation; into the grace of God, as displayed therein; into the person and offices of Christ, and salvation by him; into the doctrines of peace, pardon, righteousness, and life, through him. Now he to whom this instruction comes with power, and is the savour of life unto life; who receives it in the love of it; who "observes" {i} it, as the word here used signifies; takes notice of and follows its direction, pointing out Christ as the way of salvation, instructing to look to him and believe in him, and be saved; and who retains and holds fast such instruction, and abides by it; and finds the word of the Gospel, and eats it, and is nourished by it unto everlasting life; he is most assuredly in the way of it;
but he that refuseth reproof erreth; that is, from the way of life. He that rejects the counsel and advice, the admonitions and reproofs, given in the word of God, by the ministers of it; or by parents and masters, friends or relations, that wish him well; he wanders far off from the way that leads to life, and goes into the paths of sin, and consequently is in the way of death. Some render it, "causeth to err" {k}; either others, as Aben Ezra; or both himself and others, as Jarchi: and then it may be understood of him "that forsaketh reproof" {l}, as it may be rendered; that is, that declines giving reproof, when it lies in his way, and is his duty to do it. Aben Ezra reads this clause in connection with the former, as said of one and the same person,
"he is in the way of life that keepeth instruction, and forsakes or rejects the reproof of him that causeth to err.''
{i} rmwv "observat", Tigurine version; "servat", Cocceius; "observans", Schultens. {k} hetm "faciens errare", Montanus, Gejerus; "seduceus sese", Tigurine version; "errare facit", some in Vatablus; "facit oberrare", Cocceius. {l} txkwt bze "qui relinquit increpationem", Pagninus; "deserens", Montanus, Schultens; "derelinquit", Piscator; "deserit", Cocceius.
Proverbs 10:18
Ver. 18. He that hideth hatred [with] lying lips,.... Or he whose "lying lips hide hatred", which is much the same; who pretends to be a friend, and outwardly behaves as one, but inwardly nourishes and cherishes hatred in his heart, which he covers and conceals, till he has a proper opportunity of showing it; as Absalom to Ammon, Joab to Amasa, the men of Anathoth to Jeremiah, and Judas to Christ; see
Pr 26:24. Or, "he that hideth hatred [is a man of] lying lips" {m}; he is a liar, as the person next described is a fool. And he that uttereth slander is a fool; that brings it out by wholesale, and hides it not; who openly defames his neighbour, and in the most public manner; and with a multitude of words detracts from his good name, credit, and reputation, and loads him with calumny and reproach; such a man is a fool, a very wicked man: yea, not only the public slanderer, but the secret dissembler, who thinks himself a cunning man because he hides himself; each of these is a fool, the one as well as the other. Gersom thinks there is a comparison made between the dissembler and the slanderer; the one being a liar, and the other a fool; and that the former is more abominable and pernicious than the latter.
{m} "Est vir laborium falsitatis", Piscator, "vel fallacium", Gejerus.
Proverbs 10:19
Ver. 19. In the multitude of words there wanteth not sin,.... Where a great deal is said, without care and forethought, there will not only be many weak things uttered, but much falsehood, and at least many idle things, which cannot be excused from sin; not but that much and long speaking may be to great profit and advantage, when it is with care and judgment, and founded on close meditation and study. Or, "sin ceaseth not" {n}; along with a torrent of words is a flow of sin, which ceases not as long as that continues: it is a saying of the Jewish Rabbins,
"he that multiplies words brings on or brings unto sin;''
but he that refraineth his lips [is] wise; lays a restraint on his mouth, bridles his tongue; does not suffer his lips to utter anything rashly and inconsiderately; is sparing of his words and is careful of what he says, that it is true and proper to be spoken; and considers well the time when, place where, and persons to whom he speaks; and, all circumstances weighed, conducts accordingly: such a man is a wise, prudent, and understanding man; see Pr 17:27.
{n} ldxy al "non cessabit", Montanus, Junius & Tremellius, Michaelis; "non cessat", Piscator.
Proverbs 10:20
Ver. 20. The tongue of the just [is as] choice silver,.... Which utters things precious, pure, pleasant, and profitable; things for worth and value as choice silver; the doctrines of the Gospel, the power of which he has felt upon his heart; the precious promises of it, which have been applied unto him; and the rich experience of grace he has been favoured with: things pure and incorrupt, like silver free from dross; as the doctrines of grace, fetched out of the mines of the sacred Scripture, free from the dross of error, without any human mixture; consistent and all of a piece, and which tend to purity of heart and life; things the reverse of a corrupt communication, nothing filthy and unclean; a pure language, the language of Canaan; the language of repentance, faith, and love, of prayer and thankfulness: things which are grateful and acceptable, are with grace, and minister grace to the hearers; things profitable and edifying; for the righteous man's mouth speaks wisdom, and his tongue talks of judgment; and his lips feed many, as in Pr 10:21; see Ps 37:30;
the heart of the wicked [is] little worth; good for nothing, as the Vulgate Latin version. The righteous man's tongue is better than the wicked man's heart; there is no good thing in his heart naturally; all manner of evil is in it, and comes out of it; no sin can be named but what is in his heart; all that is in it is sinful; the thoughts of it, and the imagination of his thoughts, are only evil, and that continually; the affections are inordinate, and set on sinful lusts and pleasures; the mind and conscience are defiled with sin; the understanding is darkened with it, and the will is obstinate and perverse, and bent upon it: his heart is wicked, and exceedingly wicked; it is wickedness itself, very wickedness, desperately wicked, incurably so without the grace of God. Such therefore know not their hearts who say they have good hearts; and they are fools that trust in them: this shows the necessity of regeneration, and that powerful and efficacious grace is requisite to it.
Proverbs 10:21
Ver. 21. The lips of the righteous feed many,.... Not their bodies; words are but wind, and will not feed; it is not enough to say to the distressed, "be ye warmed and filled", and give nothing; unless this can be understood of obtaining food for others by their prayers, as Jarchi interprets it: but the souls of many; these the righteous feed, by communicating the spiritual knowledge and understanding of divine things they are partakers of; by setting before them the bread of life, the honey and milk of the Gospel, they have under their tongue; and by the good counsel and advice, comforts and admonitions, they give them; see Jer 3:15;
but fools die for want of wisdom: not a corporeal death, which is common to men of every rank and quality; wise men die even as fools; but they continue under the power of a spiritual death, for want of enlightening and quickening grace, and so die an eternal death: not for want of natural wisdom, which they may have a greater share of than those who live spiritually and eternally; but for want of spiritual wisdom and knowledge; the knowledge of Christ, and the way of life and salvation by him, and the knowledge of God in Christ; and not always for the want of the means of such wisdom and knowledge; as the Scriptures, which are able to make a man wise unto salvation; and the Gospel, which is the wisdom of God in a mystery; but through the neglect and contempt of them: though sometimes men perish through want of the means of knowledge, and the neglect of those who should instruct them, Ho 4:6.
Proverbs 10:22
Ver. 22. The blessing of the Lord, it maketh rich,.... In the diligent use of means; see Pr 10:4; riches are from the Lord, and should be acknowledged as such, and not attributed to the industry, diligence, sagacity, and merit of men; but should be looked upon as had through the blessing of the Lord upon the labours of men; and when they come this way they come as a blessing, and with one: it may be understood of being made rich in a spiritual sense; it is the blessing, good will, and favour of God, that makes men rich in Christ; that bestows upon them his unsearchable riches; that enriches them with all spiritual blessings in him; that makes them rich in faith and in good works, and with the riches of grace and of glory;
and he addeth no sorrow with it; no sorrow goes along with the blessing, but what is a blessing itself, as one observes; riches enjoyed through the blessing of God are not attended with that sorrow in getting, keeping, and losing them, as the riches of wicked men unlawfully gotten are; see 1Ti 6:9; for as the good man comes by them easily, without any anxious care and sinful solicitude, he seeking the kingdom of God and his righteousness, all these things are added to him, over and above, without much thought about them, or expectation of them, Mt 6:33; so it is with great delight, pleasure, and cheerfulness, he enjoys them, and readily communicates them to others; while the wicked man is full of anxiety, distress, and sorrow; see Ec 5:12. This is eminently true of spiritual riches; there is no sorrow attending them; the fruit and effect of them are peace, joy, and comfort.
Proverbs 10:23
Ver. 23. [It is] as sport to a fool to do mischief,.... To do any injury to the persons and properties of men; which shows a most wicked and malicious spirit, a very depraved nature indeed: or rather "to commit sin" {o} of any sort, which he has devised in his own heart; it is as a "laughing" {p}, as the words may be rendered; it is a laughing matter to him, he commits sin, and, when he has done it, laughs at it; instead of being ashamed of it, and humbled for it, he makes a mock at it, and a jest of it, as well as of all religion, and of the reproofs and admonitions of good men. Sin is pastime, he takes as much delight and pleasure in it as men do in their sports, and commits it as openly and freely; yea, not only takes pleasure in doing it himself, but in them that do it; see Pr 14:9;
but a man of understanding hath wisdom; to avoid sin, and not to do it, which is true wisdom, Job 28:28; for he has, as it may be rendered, from the use of the word in the Arabic language {q}, a "bridle" or "restraint" upon him, that he cannot do mischief and delight in it, as the fool does: or "so [is] wisdom to a man of understanding" {r}; that is, to do it; as it is a pleasure to a feel to commit sin, so it is a delight to an understanding man to do that which is wise and good; it is "meat and drink" to do the will of God, see Joh 4:34; he takes as much pleasure in it as men can do in their sports and pastimes; he has a truer pleasure and a better relish than they have; he delights in the law of God after the inward man; and Wisdom's ways, or the ways of Christ, are pleasantness to him; he runs the ways of his commandments with great alacrity and cheerfulness.
{o} hmz twve "facere scelus", Montanus, Baynus, Junius & Tremellius, Cocceius, Michaelis; "perpetrare scelus", Piscator; "patrare facinus", Schultens. {p} qwxvk "veluti risus", Mercerus, Gejerus, Michaelis. {q} Vid. Schultens de Defect. Hod. Ling. Heb. s. 216. {r} So some in Gejerus.
Proverbs 10:24
Ver. 24. The fear of the wicked, it shall come upon him,.... What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in this life, and of eternal wrath and vengeance hereafter; for the most profligate and abandoned wretches, the greatest atheists, who endeavour to work themselves up to a disbelief of a God and a future state, have at times their frights and fears about these things; and as are their fears of God, so will his wrath be, Ps 90:11. Jarchi illustrates this in the instance of the builders of Babel, who were afraid of being scattered upon the face of the earth, which thing feared came upon them through and for their building of the tower; and so it sometimes is, that the very thing which men fear comes upon them by the means which they take to prevent it; so the Jews were afraid that if their people believed in Jesus of Nazareth, the Romans would come and seize their city and nation, and therefore endeavoured to persuade them to reject him; for which rejection of him the thing they feared came upon them;
but the desire of the righteous shall be granted; or "he shall give" {s}; that is, God shall give it; who has it in his hands or power to give it, as Jarchi's note is: what a righteous man desires from right principles, and with right views; what is for his own good and the glory of God; what he asks in faith, and with submission to the divine will, and is according to it, is sooner or later, in God's own time and way, granted unto him: particularly his desires after righteousness; after the righteousness of Christ, and to be found alone in that, living and dying; after holiness of heart and life, that he might be cleansed and kept from sin, and preserved to the coming of Christ; after more grace, an increase of it, and fresh supplies from Christ; after more communion with God and Christ, and conformity to them; after glory and happiness, and a being with them to all eternity. Some understand this of the righteous man's desire upon the wicked; that his fear might come upon him, and the glory of divine justice appear in his swift and sudden destruction; as expressed in Pr 10:25; so Aben Ezra.
{s} Nty "dabit", Pagninus, Montanus, Baynus; "justis dat quod cupiunt", Tigurine version; "dabit Deus", Junius & Tremellius, Piscator, Michaelis; "dat Deus", Mercerus, Gejerus.
Proverbs 10:25
Ver. 25. As the whirlwind passeth, so [is] the wicked no [more],.... The wicked themselves are like a whirlwind, noisy, boisterous, and blustering; such is the man of sin, who speaks like a dragon, breathing out slaughter and threatening against the saints; and so are his followers, fierce and heady, and like a whirlwind, pernicious and destructive, bearing down, carrying away, and destroying all before it; so the locusts of the bottomless pit, under their king Abaddon, or Apollyon, the destroyer; and all tyrannical persecutors, who are as the boar out of the forest, and the wild beast of the field: and these "pass away" like a whirlwind, swiftly, suddenly, and at once; now they are seen in great power and authority, and anon they are not any more, Jer 4:13; as the whirlwind, which digs up the earth, makes a circle and buries itself in it; so the wicked dig a pit for others and fall into it themselves, Ps 7:14; and as a whirlwind passes away to the joy of men, so when the wicked perish there is shouting; as will be at the destruction of antichrist more especially, Pr 11:10; and it is in the whirlwind and storm of divine wrath, which falls upon the head of the wicked, by which they are caused to pass away, Jer 23:19; so that they are "not": not that they are annihilated at death, they will rise again and come to judgment, and live in torment for ever; when they pass away, they are somewhere; they are "not" indeed in the land of the living, in their own houses, as formerly, which will know them no more; they are not in their grandeur and prosperity, enjoying their riches and honour; but they are in their own place, in hell they lift up their eyes, though they wish they had no being;
but the righteous [is] an everlasting foundation; he is in a firm and stable state here and hereafter; interested in everlasting love; in which he is rooted and grounded; secured in an everlasting covenant, ordered in all things and sure; having a share in everlasting salvation, and eternal redemption wrought out by Christ; being justified by his everlasting righteousness, which will answer for him in a time to come; and a partaker of those graces of the Spirit, faith, hope, and love, which are a well of living water springing up to everlasting life; and having everlasting strength and everlasting consolation in Christ, and a title to eternal life through him. Or, "but the righteous [has] an everlasting foundation" {t}; the sense is the same; which foundation is not external privileges of birth and education, or a mere outward profession of religion, or works of righteousness done; these are not everlasting, but sandy foundations; but Christ is the righteous man's foundation, and he is the only one, 1Co 3:11. Some take the sense to be, the "righteous", that is, Jesus Christ the righteous, "is an everlasting foundation"; he is the foundation of the church, the rock on which it is built; he is the foundation of the apostles and prophets, on which they were laid, and by whom they are saved; he is the foundation of every particular believer, they are rooted and built up on him; he is the foundation of their faith, hope, love, peace, joy, and comfort, and of their eternal glory and happiness: and an "everlasting one" he is; he is so in his person as God-man; in his offices of Prophet, Priest, and King; in the efficacy of his blood, righteousness, and sacrifice; and is a foundation which is sure, and will never fail: he has been the foundation of his people in all ages; and he is the same today, yesterday, and for ever. Hence, though the wicked pass away as the whirlwind, and by one, the righteous shall not; they are on a foundation, and cannot be blown off of it by the storms and tempests of Satan's temptations, their own corruptions, the persecutions of men, the errors of the wicked, or by the whirlwind of divine wrath and vengeance. Some render it, "the righteous [is] the foundation of the world" {u}; the pillar and support of it; as the righteous are the salt of the earth, they are the stay of it: the whirlwind of God's wrath would tear up the course of nature, dissolve the earth, and all things in it, were it not for the sake of the righteous; and, when they are called and gathered in, there will be a general dissolution of all things, 2Pe 3:9.
{t} Mlwe dwoy qyduw "atjusti fandamentum perpetuum est", Tigurine versions; "justo vero sit, vel est fundamentum perpetuum", Junius & Tremellius, Piscator. {u} "Fundamentum mundi", Hebraei in Mercer. Maimonides apud Grotius.
Proverbs 10:26
Ver. 26. As vinegar to the teeth,.... Which, with its coldness and sourness, blunts the teeth, and makes it troublesome to eat: the Septuagint, Syriac, and Arabic versions, render it,
"as the sour grape is hurtful to the teeth;''
sets them on edge;
and as smoke to the eye; dims the sight, causes the eye to water, and is very pernicious and vexatious:
so [is] the sluggard to them that send him: that is, the slothful messenger, as the Targum explains it; who, being sent on an errand, is dilatory, does not make haste to bring back the answer; which is very vexatious to those that send him, raises their passions, makes them fretful and very angry, be it on what account it will: so slothful and unprofitable servants, to whom talents are given for usefulness, which they hide or use not, are very provoking to Christ, and whom he will order into outer darkness; those who have gifts for sacred service ought not to be slothful in business, but fervent in spirit, serving the Lord, Mt 25:26.
Proverbs 10:27
Ver. 27. The fear of the Lord prolongeth days,.... Not beyond the time fixed in the unalterable purposes and decrees of God, Job 14:5; but longer than some others, or than those that fear the Lord expect to live; or longer than, according to the course of nature, and the weakness of their constitutions, it could be thought they should live. Long life is promised to them that fear the Lord; godliness has the promise of this life and of that to come; the fear of the Lord is the means of preserving persons from those things which are pernicious to the health of men, and so of prolonging their days; as well as it has length of days, for ever and ever, even eternal life, annexed to it; see Ps 34:11;
but the years of the wicked shall be shortened; through diseases, which their sins bring upon them, which cut them off before they have lived out half their days; or by means of which, their sins, they come into the hand of the civil magistrate, and die before their time; or are taken off in their full strength by the immediate judgment of God, as were Ananias and Sapphira; and so they die in the midst of their days; and before the time, which, according to the course of nature, and the common period of life, in all human probability they might have arrived unto, Ps 55:23.
Proverbs 10:28
Ver. 28. The hope of the righteous [shall be] gladness,.... Or, "[is] gladness" {w}; it is now attended with joy; he has a pleasure in the exercise of the grace of hope as to future things; he rejoices in hope of the glory of God, and is enabled to hold fast the rejoicing of his hope firm unto the end, Ro 5:2; and the issue of his hope will be an abundant entrance into the joy of his Lord; a being brought into his presence, in which is fulness of joy; he is not ashamed of his hope now, and he will not be disappointed hereafter;
but the expectation of the wicked shall perish; his hope and expectation, either of riches, and honour, and pleasure in this world, or of a long life in it; or of happiness in the other, and of escaping the wrath of God, and the vengeance of eternal fire; all which, being grounded on a wrong bottom, shall be frustrated; see Job 8:13.
{w} "Est", Pagninus, Junius & Tremellius, Piscator, Michaelis.
Proverbs 10:29
Ver. 29. The way of the Lord [is] strength to the upright,.... Who are upright in heart and life; who have the uprightness or righteousness of Christ imputed to them, and right spirits renewed in them; in consequence of which they walk uprightly, Pr 10:9. To these "the way of the Lord [is] strength"; both the way which he himself takes, and the way which he prescribes and directs his people to walk in: the way in which he walks in providence towards them is the strength of them; he is their shade on their right hand; he shows himself strong on their behalf; he is their fortress and strong tower, as the God of providence, even a wall of fire round about them: and the way he takes in the discoveries of his love; in the communications of his grace; in the application of precious promises; by granting the influences of his Spirit; and by leading to his Son, the than of his right hand, made strong for himself and them, is very strengthening unto them: so likewise the way in which he leads his people, the way of his word and ordinances; which, as it is pleasant, so strengthening; the more they walk in them, the stronger they are; they go from strength to strength, they grow stronger and stronger by them; while they are waiting on the Lord in them, their spiritual strength is renewed: moreover, walking in the way of the Lord gives them spirit and courage, and makes them bold and intrepid; so that they fear no enemy, nor any dangers and difficulties, but go on their way cheerfully and pleasantly;
but destruction [shall be] to the workers of iniquity; not to all that do iniquity, for no man lives without sin; but to those who give up themselves to it, make a trade of it; whose course of life is sinful, and do nothing else but sin; this their way leads to ruin; destruction and misery are now in all their ways, and will be the certain issue of them, even destruction of both soul and body; which will be swift and sudden, come upon them before they are aware, and will be everlasting; it will continue for ever, and there will be no deliverance from it. The Word {x} signifies terror and consternation; and such seize on a wicked man at death, to whom death is the king of terrors; and which will still more strongly possess him when in hell he lifts up his eyes; and also at the day of judgment, when he shall see the Judge coming in the clouds of heaven, sitting on a fiery throne, and shall hear him pronounce him cursed. The clause may be rendered, but the way of the Lord is "terror to the workers of iniquity" {y}; the way of the Lord in his works of providence, in which he oftentimes does terrible things in righteousness; and he is very terrible to men in his judgments here, and will be more so in his awful procedure at the last judgment.
{x} htxm "pavor", V. L. Pagninus, Tigurine version, Mercerus, Gejerus; "consternatio", Vatablus, Cocceius, Michaelis. {y} So Mercerus, Gejerus.
Proverbs 10:30
Ver. 30. The righteous shall never be removed,.... They may be removed from place to place in this world, through the persecutions of their enemies, or through one providence or another, as they often are; they may be removed from a state of outward prosperity to a state of adversity, as Job was; they may be removed from spiritual and comfortable frames of soul to carnal or uncomfortable ones; for good frames are very precarious and uncertain things; and they will be removed out of this world into another; here they have no continuing city: but they shall never be removed from the love of God, nothing can separate them from that; they are set as a seal on his heart, and are engraven on the palms of his hands, and there is no removing them from thence; they may be waiver about their interest in the love of God; they may be without the manifestations and discoveries of it to their souls; they may be under the hidings of God's face; they may be at a distance from his house and ordinances, or may not enjoy the presence of God in them for a time; yet not separated from his affections; they shall never be removed out of the hands of Christ, into which they are put for security, and out of which none can pluck them, men or devils; how should they, since they are in those hands that made the heavens and the earth, support all in being, and hold the reins of government? Was it possible they could be removed from hence, it would impeach the wisdom of God, who has put them there; argue weakness in Christ, and suppose danger to them. Nor can they be removed out of the family of God; sons of God abide in his house for ever; they are no more foreigners and strangers; once children, no more servants; they may be corrected and chastised, yet be children; they may judge themselves unworthy of the relation, and be ready to conclude that their spots are not the spots of God's children, and fear they are none of them, and yet the relation continues: nor will they ever be removed from their state of justification, by which they are denominated righteous, into a state of condemnation; for full satisfaction is given to law and justice for them; their justification is complete, it is from all sin; the righteousness by which they are justified is everlasting, and even their faith which receives it shall never fail; to which may be added, that they are secured from wrath to come, and entitled to eternal life. In a word, they are on the sure foundation of electing grace; they are in the immovable covenant of grace; they are on the Rock of ages, Christ Jesus; all the divine Persons and perfections are on their side; they are kept by the power of God, through faith, unto salvation; see
Ps 55:22;
but the wicked shall not inhabit the earth; but a very little while, as Gersom observes; and the time of their abode on earth is so short, as scarce to be called an inhabitation of it. Moreover, they shall not inhabit the earth the righteous will, even the new earth, which none but righteous persons shall inhabit, 2Pe 3:13; see
Ps 37:9.
Proverbs 10:31
Ver. 31. The mouth of the just bringeth forth wisdom,.... As the earth brings forth its increase, and a tree brings forth its fruit; hence speech is called the fruit of the lips; wisdom is good fruit; a good man is comparable to the fruitful earth, and to a good tree; whose mouth brings forth wise things in abundance, which are very pleasant and profitable; not worldly wisdom, much less devilish; not merely natural wisdom, but spiritual and evangelical; see Ps 37:30;
but the froward tongue shall be cut out; or "cut down" {z}; as an unprofitable tree, which brings forth nothing but perverse things; things contrary to God and good men, to truth and right reason, to the light of nature, the law of God, and Gospel of Christ. Such "a tongue of perversities" {a}, as it may be rendered, that brings forth blasphemies against God, his tabernacle and his saints, as the tongue of antichrist does, deserves to be cut out, as the tongue of a blasphemer.
{z} trkt "succidetur", Pagninus, Montanus, Mercerus, Gejerus. {a} twkpht Nwvl "lingua perversitatum", Montanus, Junius & Tremeilius, Gejerus, Michaelis.
Proverbs 10:32
Ver. 32. The lips of the righteous know what is acceptable,.... To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver out; they are used and accustomed to them; not only the righteous know in their judgment what is acceptable, but they use themselves to say those things; they not only know them in theory, but practise them: some men know what is acceptable, but their lips do not know it; they are not used to it, but the contrary;
but the mouth of the wicked [speaketh] frowardness; or perverse things, as before. Or, "the mouth of the wicked [knoweth] frowardness" {b}; or perverse things; or is used only to speak froward things; things contrary to truth and righteousness, and which they know to be so; their mouth speaks things contrary to their hearts; their hearts and mouths do not agree, when they both flatter and lie.
{b} "Novit tantum perversa", Michaelis,