Proverbs 8

Pr 8:1-36.

Contrasted with sensual allurements are the advantages of divine

wisdom, which publicly invites men, offers the best principles of life,

and the most valuable benefits resulting from receiving her counsels.

Her relation to the divine plans and acts is introduced, as in

Pr 3:19, 20,

though more fully, to commend her desirableness for men, and the whole

is closed by an assurance that those finding her find God's favor, and

those neglecting ruin themselves. Many regard the passage as a

description of the Son of God by the title, Wisdom, which the older

Jews used (and by which He is called in

Lu 11:49),

as

Joh 1:1,

&c., describes Him by that of Logos, the Word. But the passage

may be taken as a personification of wisdom: for, (1) Though described

as with God, wisdom is not asserted to be God. (2) The use of personal

attributes is equally consistent with a personification, as with

the description of a real person. (3) The personal pronouns used accord

with the gender (feminine) of wisdom constantly, and are never changed

to that of the person meant, as sometimes occurs in a corresponding use

of spirit, which is neuter in Greek, but to which

masculine pronouns are often applied

(Joh 16:14),

when the acts of the Holy Spirit are described. (4) Such a

personification is agreeable to the style of this book (compare

Pr 1:20;

3:16, 17; 4:8; 6:20-22; 9:1-4),

whereas no prophetical or other allusions to the Saviour or the new

dispensation are found among the quotations of this book in the New

Testament, and unless this be such, none exist. (5) Nothing is lost as

to the importance of this passage, which still remains a most ornate and

also solemn and impressive teaching of inspiration on the value of

wisdom.

1-4. The publicity and universality of the call contrast with the

secrecy and intrigues of the wicked

(Pr 7:8,

&c.).

5. wisdom--literally, "subtilty" in a good sense, or, "prudence."

fools--as

Pr 1:22.

6. excellent things--or, "plain," "manifest."

opening . . . things--upright words.

7. For . . . truth--literally, "My palate shall meditate," or (as

Orientals did) "mutter," my thoughts expressed only to myself are truth.

wickedness--specially falsehood, as opposed to truth.

8. in righteousness--or, "righteous"

(Ps 9:8:11:7).

froward--literally, "twisted," or contradictory, that is, to truth.

9. plain . . . understandeth--easily seen by those who apply their

minds.

that find--implying search.

10. not silver--preferable to it, so last clause implies comparison.

11. (Compare

Pr 3:14, 15).

12. prudence--as in

Pr 8:5.

The connection of "wisdom" and "prudence" is that of the dictates of

sound wisdom and its application.

find . . . inventions--or, "devices," "discreet ways"

(Pr 1:4).

13. For such is the effect of the fear of God, by which hatred to evil

preserves from it.

froward mouth--or, "speech"

(Pr 2:12; 6:14).

14. It also gives the elements of good character in counsel.

sound wisdom--

(Pr 2:7).

I . . . strength--or, "As for me, understanding is strength to me,"

the source of power

(Ec 9:16);

good judgment gives more efficiency to actions;

15, 16. of which a wisely conducted government is an example.

17. early--or, "diligently," which may include the usual sense of early

in life.

18. durable riches . . . righteousness--Such are the "riches," enduring

sources of happiness in moral possessions (compare

Pr 3:16).

19. (Compare

Pr 8:11; 3:16).

20, 21. The courses in which wisdom leads conduct to a true present

prosperity

(Pr 23:5).

22-31. Strictly, God's attributes are part of Himself. Yet, to the

poetical structure of the whole passage, this commendation of wisdom is

entirely consonant. In order of time all His attributes are coincident

and eternal as Himself. But to set forth the importance of wisdom as

devising the products of benevolence and power, it is here assigned a

precedence. As it has such in divine, so should it be desired in human,

affairs (compare

Pr 3:19).

possessed--or, "created"; in either sense, the idea of precedence.

in the beginning--or simply, "beginning," in apposition with "me."

before . . . of old--preceding the most ancient deeds.

23. I was set up--ordained, or inaugurated

(Ps 2:6).

The other terms carry out the idea of the earliest antiquity, and

illustrate it by the details of creation

[Pr 8:24-29].

24. brought forth--(Compare

Ps 90:2).

abounding--or, "laden with water."

25. settled--that is, sunk in foundations.

26. fields--or, "out places," "deserts," as opposite to (habitable)

"world."

highest part--or, "sum," all particles together,

27. when he set . . . depth--marked out the circle, according to the

popular idea of the earth, as circular, surrounded by depths on which

the visible concave heavens rested.

28. established . . . deep--that is, so as to sustain the waters above

and repress those below the firmament

(Ge 1:7-11;

Job 26:8).

29. commandment--better, the shore, that is, of the sea.

foundations--figuratively denotes the solid structure

(Job 38:4;

Ps 24:2).

30, 31. one brought up--an object of special and pleasing regard. The

bestowal of wisdom on men is represented by its finding a delightful

residence and pleasing God.

32-36. Such an attribute men are urged to seek.

34. watching . . . waiting--literally, "so as to watch"; wait, denoting

a most sedulous attention.

35. (Compare

Lu 13:23, 24).

36. sinneth . . . me--or better, "missing me," as opposed to "finding"

[Pr 8:35].

love death--act as if they did (compare

Pr 17:9).