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Teks -- Proverbs 8:1-36 (NET)

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Konteks
The Appeal of Wisdom
8:1 Does not wisdom call out? Does not understanding raise her voice? 8:2 At the top of the elevated places along the way, at the intersection of the paths she takes her stand; 8:3 beside the gates opening into the city, at the entrance of the doorways she cries out: 8:4 “To you, O people, I call out, and my voice calls to all mankind. 8:5 You who are naive, discern wisdom! And you fools, understand discernment! 8:6 Listen, for I will speak excellent things, and my lips will utter what is right. 8:7 For my mouth speaks truth, and my lips hate wickedness. 8:8 All the words of my mouth are righteous; there is nothing in them twisted or crooked. 8:9 All of them are clear to the discerning and upright to those who find knowledge. 8:10 Receive my instruction rather than silver, and knowledge rather than choice gold. 8:11 For wisdom is better than rubies, and desirable things cannot be compared to her. 8:12 “I, wisdom, live with prudence, and I find knowledge and discretion. 8:13 The fear of the Lord is to hate evil; I hate arrogant pride and the evil way and perverse utterances. 8:14 Counsel and sound wisdom belong to me; I possess understanding and might. 8:15 Kings reign by means of me, and potentates decree righteousness; 8:16 by me princes rule, as well as nobles and all righteous judges. 8:17 I love those who love me, and those who seek me find me. 8:18 Riches and honor are with me, long-lasting wealth and righteousness. 8:19 My fruit is better than the purest gold, and what I produce is better than choice silver. 8:20 I walk in the path of righteousness, in the pathway of justice, 8:21 that I may cause those who love me to inherit wealth, and that I may fill their treasuries. 8:22 The Lord created me as the beginning of his works, before his deeds of long ago. 8:23 From eternity I was appointed, from the beginning, from before the world existed. 8:24 When there were no deep oceans I was born, when there were no springs overflowing with water; 8:25 before the mountains were set in place– before the hills– I was born, 8:26 before he made the earth and its fields, or the beginning of the dust of the world. 8:27 When he established the heavens, I was there; when he marked out the horizon over the face of the deep, 8:28 when he established the clouds above, when the fountains of the deep grew strong, 8:29 when he gave the sea his decree that the waters should not pass over his command, when he marked out the foundations of the earth, 8:30 then I was beside him as a master craftsman, and I was his delight day by day, rejoicing before him at all times, 8:31 rejoicing in the habitable part of his earth, and delighting in its people. 8:32 “So now, children, listen to me; blessed are those who keep my ways. 8:33 Listen to my instruction so that you may be wise, and do not neglect it. 8:34 Blessed is the one who listens to me, watching at my doors day by day, waiting beside my doorway. 8:35 For the one who finds me finds life and receives favor from the Lord. 8:36 But the one who does not find me brings harm to himself; all who hate me love death.”
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Evidence

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Wesley: Pro 8:1 - Wisdom It is a great question what this wisdom is. Some understand it of the Divine wisdom; others of the second person in the Godhead: and it cannot be deni...

It is a great question what this wisdom is. Some understand it of the Divine wisdom; others of the second person in the Godhead: and it cannot be denied that some passages best agree to the former, and others to the latter opinion. Possibly both may be joined together, and the chapter may be understood of Christ considered partly in his personal capacity, and partly in regard of his office, which was to impart the mind and will of God to mankind.

Wesley: Pro 8:2 - High place Where she may be best seen and heard.

Where she may be best seen and heard.

Wesley: Pro 8:2 - Paths Where many paths meet, where there is a great concourse, and where travellers may need direction.

Where many paths meet, where there is a great concourse, and where travellers may need direction.

Wesley: Pro 8:3 - Gates The places of judgment, and of the confluence of people.

The places of judgment, and of the confluence of people.

Wesley: Pro 8:3 - The entry To invite passengers at their first coming and to conduct them to her house.

To invite passengers at their first coming and to conduct them to her house.

Wesley: Pro 8:3 - The doors Of her house.

Of her house.

Wesley: Pro 8:4 - O men To all men without exception.

To all men without exception.

Wesley: Pro 8:5 - Ye simple Who want knowledge, and experience.

Who want knowledge, and experience.

Wesley: Pro 8:5 - Fools Wilful sinners.

Wilful sinners.

Wesley: Pro 8:9 - To him Whose mind God hath enlightened.

Whose mind God hath enlightened.

Wesley: Pro 8:9 - To them That are truly wise.

That are truly wise.

Wesley: Pro 8:10 - And not silver Rather than silver.

Rather than silver.

Wesley: Pro 8:12 - I dwell My inseparable companion is prudence to govern all my actions, and to direct the actions of others.

My inseparable companion is prudence to govern all my actions, and to direct the actions of others.

Wesley: Pro 8:12 - Find out I help men to find out.

I help men to find out.

Wesley: Pro 8:12 - Inventions Of all ingenious contrivances for the glory of God, and for the good of men.

Of all ingenious contrivances for the glory of God, and for the good of men.

Wesley: Pro 8:14 - Wisdom All solid and substantial and useful wisdom is assential to me.

All solid and substantial and useful wisdom is assential to me.

Wesley: Pro 8:15 - By me They rule their kingdoms wisely and justly, by my counsel and assistance. Their injustice is from themselves, but all the good they do, they owe to my...

They rule their kingdoms wisely and justly, by my counsel and assistance. Their injustice is from themselves, but all the good they do, they owe to my conduct.

Wesley: Pro 8:17 - I love I do not despise their love, but kindly accept it and recompence it with my love and favour.

I do not despise their love, but kindly accept it and recompence it with my love and favour.

Wesley: Pro 8:17 - Early With sincere affection and diligence, which he mentions as the evidence of their love.

With sincere affection and diligence, which he mentions as the evidence of their love.

Wesley: Pro 8:21 - Substance Substantial happiness: opposed to all worldly enjoyments, which are but mere shadows.

Substantial happiness: opposed to all worldly enjoyments, which are but mere shadows.

Wesley: Pro 8:22 - Possessed me As his son by eternal generation, before the beginning.

As his son by eternal generation, before the beginning.

Wesley: Pro 8:22 - Of old His works of creation.

His works of creation.

Wesley: Pro 8:23 - Set up Heb. anointed, constituted to be the person by whom the Father resolved to do all his works, to create, to uphold and govern and judge, to redeem and ...

Heb. anointed, constituted to be the person by whom the Father resolved to do all his works, to create, to uphold and govern and judge, to redeem and save the world.

Wesley: Pro 8:23 - From the beginning Before which, there was nothing but a vast eternity.

Before which, there was nothing but a vast eternity.

Wesley: Pro 8:23 - The earth Which together with the heaven, was the first of God's visible works.

Which together with the heaven, was the first of God's visible works.

Wesley: Pro 8:24 - No depths No abyss or deep waters.

No abyss or deep waters.

Wesley: Pro 8:24 - Brought forth Begotten of my father.

Begotten of my father.

Wesley: Pro 8:26 - The earth The dry land called earth after it was separated from the waters Gen 1:10.

The dry land called earth after it was separated from the waters Gen 1:10.

Wesley: Pro 8:26 - Fields The plain and open parts of the earth distinguished from the mountains.

The plain and open parts of the earth distinguished from the mountains.

Wesley: Pro 8:26 - Dust Of this lower part of the world which consists of dust.

Of this lower part of the world which consists of dust.

Wesley: Pro 8:27 - I was there As co - worker with my Father.

As co - worker with my Father.

Wesley: Pro 8:27 - Depth Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Gen 1:2, when he made this lower world in th...

Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Gen 1:2, when he made this lower world in the form of a globe.

Wesley: Pro 8:28 - Strengthened When he shut up the fountains in the cavities of the earth, and kept them there as it were by a strong band.

When he shut up the fountains in the cavities of the earth, and kept them there as it were by a strong band.

Wesley: Pro 8:28 - The deep Which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth.

Which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth.

Wesley: Pro 8:31 - My delights were To uphold them by my power and providence, to reveal myself and my Father's will to them from age to age, to assume their nature, and to redeem and sa...

To uphold them by my power and providence, to reveal myself and my Father's will to them from age to age, to assume their nature, and to redeem and save them.

Wesley: Pro 8:34 - Waiting As servants or clients, wait at the doors of princes or persons of eminency.

As servants or clients, wait at the doors of princes or persons of eminency.

JFB: Pro 8:1-4 - -- Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most ...

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 Pro 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 Luk 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 Pro 1:20; Pro 3:16-17; Pro 4:8; Pro 6:20-22; Pro 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. (Pro. 8:1-36)

The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pro 7:8, &c.).

JFB: Pro 8:5 - wisdom Literally, "subtilty" in a good sense, or, "prudence."

Literally, "subtilty" in a good sense, or, "prudence."

JFB: Pro 8:5 - fools As Pro 1:22.

As Pro 1:22.

JFB: Pro 8:6 - excellent things Or, "plain," "manifest."

Or, "plain," "manifest."

JFB: Pro 8:6 - opening . . . things Upright words.

Upright words.

JFB: Pro 8:7 - For . . . truth Literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.

Literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.

JFB: Pro 8:7 - wickedness Specially falsehood, as opposed to truth.

Specially falsehood, as opposed to truth.

JFB: Pro 8:8 - in righteousness Or, "righteous" (Psa 9:8; Psa 11:7).

Or, "righteous" (Psa 9:8; Psa 11:7).

JFB: Pro 8:8 - froward Literally, "twisted," or contradictory, that is, to truth.

Literally, "twisted," or contradictory, that is, to truth.

JFB: Pro 8:9 - plain . . . understandeth Easily seen by those who apply their minds.

Easily seen by those who apply their minds.

JFB: Pro 8:9 - that find Implying search.

Implying search.

JFB: Pro 8:10 - not silver Preferable to it, so last clause implies comparison.

Preferable to it, so last clause implies comparison.

JFB: Pro 8:11 - -- (Compare Pro 3:14-15).

(Compare Pro 3:14-15).

JFB: Pro 8:12 - prudence As in Pro 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.

As in Pro 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.

JFB: Pro 8:12 - find . . . inventions Or, "devices," "discreet ways" (Pro 1:4).

Or, "devices," "discreet ways" (Pro 1:4).

JFB: Pro 8:13 - -- For such is the effect of the fear of God, by which hatred to evil preserves from it.

For such is the effect of the fear of God, by which hatred to evil preserves from it.

JFB: Pro 8:13 - froward mouth Or, "speech" (Pro 2:12; Pro 6:14).

Or, "speech" (Pro 2:12; Pro 6:14).

JFB: Pro 8:14 - -- It also gives the elements of good character in counsel.

It also gives the elements of good character in counsel.

JFB: Pro 8:14 - sound wisdom (Pro 2:7).

(Pro 2:7).

JFB: Pro 8:14 - I . . . strength Or, "As for me, understanding is strength to me," the source of power (Ecc 9:16); good judgment gives more efficiency to actions;

Or, "As for me, understanding is strength to me," the source of power (Ecc 9:16); good judgment gives more efficiency to actions;

JFB: Pro 8:15-16 - -- Of which a wisely conducted government is an example.

Of which a wisely conducted government is an example.

JFB: Pro 8:17 - early Or, "diligently," which may include the usual sense of early in life.

Or, "diligently," which may include the usual sense of early in life.

JFB: Pro 8:18 - durable riches . . . righteousness Such are the "riches," enduring sources of happiness in moral possessions (compare Pro 3:16).

Such are the "riches," enduring sources of happiness in moral possessions (compare Pro 3:16).

JFB: Pro 8:19 - -- (Compare Pro 8:11; Pro 3:16).

(Compare Pro 8:11; Pro 3:16).

JFB: Pro 8:20-21 - -- The courses in which wisdom leads conduct to a true present prosperity (Pro 23:5).|| 16625||1||10||0||Strictly, God's attributes are part of Himself. ...

The courses in which wisdom leads conduct to a true present prosperity (Pro 23:5).|| 16625||1||10||0||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 Pro 3:19).

JFB: Pro 8:20-21 - possessed Or, "created"; in either sense, the idea of precedence.

Or, "created"; in either sense, the idea of precedence.

JFB: Pro 8:20-21 - in the beginning Or simply, "beginning," in apposition with "me."

Or simply, "beginning," in apposition with "me."

JFB: Pro 8:20-21 - before . . . of old Preceding the most ancient deeds.

Preceding the most ancient deeds.

JFB: Pro 8:23 - I was set up Ordained, or inaugurated (Psa 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [Pro 8:...

Ordained, or inaugurated (Psa 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [Pro 8:24-29].

JFB: Pro 8:24 - brought forth (Compare Psa 90:2).

(Compare Psa 90:2).

JFB: Pro 8:24 - abounding Or, "laden with water."

Or, "laden with water."

JFB: Pro 8:25 - settled That is, sunk in foundations.

That is, sunk in foundations.

JFB: Pro 8:26 - fields Or, "out places," "deserts," as opposite to (habitable) "world."

Or, "out places," "deserts," as opposite to (habitable) "world."

JFB: Pro 8:26 - highest part Or, "sum," all particles together,

Or, "sum," all particles together,

JFB: Pro 8:27 - 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.

Marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.

JFB: Pro 8:28 - established . . . deep That is, so as to sustain the waters above and repress those below the firmament (Gen 1:7-11; Job 26:8).

That is, so as to sustain the waters above and repress those below the firmament (Gen 1:7-11; Job 26:8).

JFB: Pro 8:29 - commandment Better, the shore, that is, of the sea.

Better, the shore, that is, of the sea.

JFB: Pro 8:29 - foundations Figuratively denotes the solid structure (Job 38:4; Psa 24:2).

Figuratively denotes the solid structure (Job 38:4; Psa 24:2).

JFB: Pro 8:30-31 - 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.

An object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.

JFB: Pro 8:32-36 - -- Such an attribute men are urged to seek.

Such an attribute men are urged to seek.

JFB: Pro 8:34 - watching . . . waiting Literally, "so as to watch"; wait, denoting a most sedulous attention.

Literally, "so as to watch"; wait, denoting a most sedulous attention.

JFB: Pro 8:35 - -- (Compare Luk 13:23-24).

(Compare Luk 13:23-24).

JFB: Pro 8:36 - sinneth . . . me Or better, "missing me," as opposed to "finding" [Pro 8:35].

Or better, "missing me," as opposed to "finding" [Pro 8:35].

JFB: Pro 8:36 - love death Act as if they did (compare Pro 17:9).

Act as if they did (compare Pro 17:9).

Clarke: Pro 8:1 - Doth not wisdom cry? Doth not wisdom cry? - Here wisdom is again personified; but the prosopopoeia is carried on to a greater length than before, and with much more vari...

Doth not wisdom cry? - Here wisdom is again personified; but the prosopopoeia is carried on to a greater length than before, and with much more variety. It is represented in this chapter in a twofold point of view

1.    Wisdom, the power of judging rightly, implying the knowledge of Divine and human things

2.    As an attribute of God, particularly displayed in the various and astonishing works of creation

Nor has it any other meaning in this whole chapter, whatever some of the fathers may have dreamed, who find allegorical meanings every where. The wise man seems as if suddenly awakened from the distressful contemplation which he had before him, - of the ruin of young persons in both worlds by means of debauchery, - by the voice of wisdom, who has lifted up her voice in the most public places, where was the greatest concourse of the people, to warn the yet unsnared, that they might avoid the way of seduction and sin; and cause those who love her to inherit substance, and to have their treasuries filled with durable riches.

Clarke: Pro 8:2 - In the places of the paths In the places of the paths - בית נתיבת נצבה beith nethiboth nitstsabah , "The constituted house of the paths."Does not this mean the ho...

In the places of the paths - בית נתיבת נצבה beith nethiboth nitstsabah , "The constituted house of the paths."Does not this mean the house of public worship? the tabernacle or temple, which stands a center to the surrounding villages, the paths from all the parts leading to and terminating at it? In such a place, where the holy word of God is read or preached, there in a particular manner does wisdom cry, and understanding lift up her voice. There are the warnings, the precepts, and the promises of eternal truth; there the bread of God is broken to his children, and thither they that will may come and take the water of life freely.

Clarke: Pro 8:3 - She crieth at the gates She crieth at the gates - This might be well applied to the preaching of Jesus Christ and his apostles, and their faithful successors in the Christi...

She crieth at the gates - This might be well applied to the preaching of Jesus Christ and his apostles, and their faithful successors in the Christian ministry. He went to the temple, and proclaimed the righteousness of the Most High: he did the same in the synagogues, on the mountains, by the sea-side, in the villages, in the streets of the cities, and in private houses. His disciples followed his track: in the same way, and in the same spirit, they proclaimed the unsearchable riches of Christ. God’ s wisdom in the hearts of his true ministers directs them to go and to seek sinners. There are, it is true, temples, synagogues, churches, chapels, etc.; but hundreds of thousands never frequent them, and therefore do not hear the voice of truth: wisdom, therefore, must go to them, if she wishes them to receive her instructions. Hence the zealous ministers of Christ go still to the highways and hedges, to the mountains and plains, to the ships and the cottages, to persuade sinners to turn from the error of their ways, and accept that redemption which was procured by the sacrificial offering of Jesus Christ.

Clarke: Pro 8:4 - Unto you, O men Unto you, O men - אישים ishim , men of wealth and power, will I call; and not to you alone, for my voice is אל בני אדם al beney Adam ...

Unto you, O men - אישים ishim , men of wealth and power, will I call; and not to you alone, for my voice is אל בני אדם al beney Adam , "to all the descendants of Adam;"to the whole human race. As Jesus Christ tasted death for every man, so the Gospel proclaims salvation to all: to You - to every individual, my voice is addressed. Thou hast sinned; and thou must perish, if not saved by grace.

Clarke: Pro 8:5 - O ye simple O ye simple - פתאים pethaim , ye that are deceived, and with flattering words and fair speeches deluded and drawn away

O ye simple - פתאים pethaim , ye that are deceived, and with flattering words and fair speeches deluded and drawn away

Clarke: Pro 8:5 - Ye fools Ye fools - כסילים kesilim , ye stupid, stiffnecked, senseless people. That preaching is never likely to do much good, that is not pointed; sp...

Ye fools - כסילים kesilim , ye stupid, stiffnecked, senseless people. That preaching is never likely to do much good, that is not pointed; specifying and describing vices, and charging them home on the consciences of transgressors. Where this is not done, the congregation is unconcerned; no man supposes he has any thing to do in the business, especially if the preacher takes care to tell them, "These were the crimes of Jews, Romans, Greeks, of the people at Corinth, Philippi, Thessalonica, Laodicea, and of heathens in general; but I hope better things of you, who have been born in a Christian land, and baptized in the Christian faith."Thus he arms their consciences in double brass against the good effects of his own teaching.

Clarke: Pro 8:6 - Hear; for I will speak of excellent things Hear; for I will speak of excellent things - נגידים negidim , things which are preeminent, and manifestly superior to all others. The teachin...

Hear; for I will speak of excellent things - נגידים negidim , things which are preeminent, and manifestly superior to all others. The teaching is not trifling, though addressed to triflers

Clarke: Pro 8:6 - The opening of my lips shall be right things The opening of my lips shall be right things - מישרים meysharim , things which are calculated to correct your false notions, and set straight...

The opening of my lips shall be right things - מישרים meysharim , things which are calculated to correct your false notions, and set straight your crooked ways. Hence she declares,

Clarke: Pro 8:7 - My mouth shall speak truth My mouth shall speak truth - Truth, without falsity, or any mixture of error, shall be the whole matter of my discourse.

My mouth shall speak truth - Truth, without falsity, or any mixture of error, shall be the whole matter of my discourse.

Clarke: Pro 8:8 - All the words - are in righteousness All the words - are in righteousness - בצדק betsedek , in justice and equity, testifying what man owes to his God, to his neighbor, and to hims...

All the words - are in righteousness - בצדק betsedek , in justice and equity, testifying what man owes to his God, to his neighbor, and to himself; giving to each his due. This is the true import of צדק tsadak

Clarke: Pro 8:8 - There is nothing froward There is nothing froward - נפתל niphtal , tortuous, involved, or difficult

There is nothing froward - נפתל niphtal , tortuous, involved, or difficult

Clarke: Pro 8:8 - Or perverse Or perverse - עקש ikkesh , distorted, leading to obstinacy. On the contrary,

Or perverse - עקש ikkesh , distorted, leading to obstinacy. On the contrary,

Clarke: Pro 8:9 - They are all plain They are all plain - נכחים nechochim , straight forward, over against every man, level to every capacity. This is true of all that concerns th...

They are all plain - נכחים nechochim , straight forward, over against every man, level to every capacity. This is true of all that concerns the salvation of the soul

Clarke: Pro 8:9 - To them that find knowledge To them that find knowledge - When a man gets the knowledge of himself, then he sees all the threatenings of God to be right. When he obtains the kn...

To them that find knowledge - When a man gets the knowledge of himself, then he sees all the threatenings of God to be right. When he obtains the knowledge of God in Christ, then he finds that all the promises of God are right - yea and amen.

Clarke: Pro 8:10 - Receive my instruction, and not silver Receive my instruction, and not silver - A Hebrew idiom; receive my instruction in preference to silver.

Receive my instruction, and not silver - A Hebrew idiom; receive my instruction in preference to silver.

Clarke: Pro 8:11 - Wisdom is better than rubies Wisdom is better than rubies - See on Pro 3:15 (note).

Wisdom is better than rubies - See on Pro 3:15 (note).

Clarke: Pro 8:12 - I wisdom dwell with prudence I wisdom dwell with prudence - Prudence is defined, wisdom applied to practice; so wherever true wisdom is, it will lead to action, and its activity...

I wisdom dwell with prudence - Prudence is defined, wisdom applied to practice; so wherever true wisdom is, it will lead to action, and its activity will be always in reference to the accomplishment of the best ends by the use of the most appropriate means. Hence comes what is here called knowledge of witty inventions, דעת מזמות אמצא daath mezimmoth emtsa , "I have found out knowledge and contrivance."The farther wisdom proceeds in man, the more practical knowledge it gains; and finding out the nature and properties of things, and the general course of providence, it can contrive by new combinations to produce new results.

Clarke: Pro 8:13 - The fear of the Lord is to hate evil The fear of the Lord is to hate evil - As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the ev...

The fear of the Lord is to hate evil - As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the evil way; and love to goodness will lead him to do what is right in the sight of God, under the influence of that Spirit which has given the hatred to evil, and inspired the love of goodness: hence this implies the sum and substance of true religion, which is here termed the fear of the Lord.

Clarke: Pro 8:14 - Counsel is mine Counsel is mine - Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot ...

Counsel is mine - Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot show another how he is to act in the various changes and chances of life. The wise man alone can give this counsel; and he can give it only as continually receiving instruction from God: for this Divine wisdom can say, תושיה Tushiyah , substance, reality, essence, all belong to me: I am the Fountain whence all are derived. Man may be wise, and good, and prudent, and ingenious; but these he derives from me, and they are dependently in him. But in me all these are independently and essentially inherent

Clarke: Pro 8:14 - And sound wisdom And sound wisdom - See above. This is a totally false translation: תושיה tushiyah means essence, substance, reality; the source and substanc...

And sound wisdom - See above. This is a totally false translation: תושיה tushiyah means essence, substance, reality; the source and substance of good. How ridiculous the support derived by certain authors from this translation in behalf of their system! See the writers on and quoters of Proverbs 8 (note)

Clarke: Pro 8:14 - I have strength I have strength - Speaking still of wisdom as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct m...

I have strength - Speaking still of wisdom as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct machines by which one man can do the work of hundreds. From it comes all mathematical learning, all mechanical knowledge; from it originally came the inclined plane, the wedge, the screw, the pulley, in all its multiplications; and the lever, in all its combinations and varieties, came from this wisdom. And as all these can produce prodigies of power, far surpassing all kinds of animal energy, and all the effects of the utmost efforts of muscular force; hence the maxim of Lord Bacon, "Knowledge is power,"built on the maxim of the tushiyah itself; לי גבורה li geburah , Mine Is Strength.

Clarke: Pro 8:15 - By me kings reign By me kings reign - Every wise and prudent king is such through the influence of Divine wisdom. And just laws and their righteous administration com...

By me kings reign - Every wise and prudent king is such through the influence of Divine wisdom. And just laws and their righteous administration come from this source. In this and the following verse five degrees of civil power and authority are mentioned

1.    מלכים melachim , Kings

2.    רזנים rozenim , Consuls

3.    שרים sarim , Princes, Chiefs of the people

4.    נדיבים nedibim , Nobles. An

5.    שפטים shophetim , Judges or Civil Magistrates

All orders of government are from God. Instead of שפטי ארץ shophetey arets ,"judges of the earth," שפטי צרק shophetey tsedek , "righteous judges,"or "judges of righteousness,"is the reading of one hundred and sixty-two of Kennicott’ s and De Rossi’ s MSS., both in the text and in the margin, and of several ancient editions. And this is the reading of the Vulgate, the Chaldee, and the Syriac, and should undoubtedly supersede the other.

Clarke: Pro 8:17 - I love them that love me I love them that love me - Wisdom shows itself; teaches man the knowledge of himself; shows him also the will of God concerning him; manifests the s...

I love them that love me - Wisdom shows itself; teaches man the knowledge of himself; shows him also the will of God concerning him; manifests the snares and dangers of life, the allurements and unsatisfactory nature of all sensual and sinful pleasures, the blessedness of true religion, and the solid happiness which an upright soul derives from the peace and approbation of its Maker. If, then, the heart embraces this wisdom, follows this Divine teaching, and gives itself to God, his love will be shed abroad in it by the influence of the Holy Spirit. Thus we love God because he hath first loved us and the more we love him, the more we shall feel of his love, which will enable us to love him yet more and more; and thus we may go on increasing to eternity. Blessed be God

Clarke: Pro 8:17 - And those that seek me early shall find me And those that seek me early shall find me - Not merely betimes in the morning, though he who does so shall find it greatly to his advantage; (see o...

And those that seek me early shall find me - Not merely betimes in the morning, though he who does so shall find it greatly to his advantage; (see on Psa 4:1-8 (note)); but early in life - in youth, and as near as possible to the first dawn of reason. To the young this gracious promise is particularly made: if they seek, they shall find. Others, who are old, may seek and find; but never to such advantage as they would have done, had they sought early. Youth is the time of advantage in every respect: it is the time of learning, the time of discipline; the time of improvement, the time of acquiring useful, solid, and gracious habits. As the first-fruits always belong to God, it is God’ s time; the time in which he is peculiarly gracious; and in which, to sincere youthful seekers, he pours out his benefits with great profusion. "They that seek me early shall find me.

Hear, ye young, and ye little ones! God offers himself now to you, with all his treasures of grace and glory. Thank him for his ineffable mercy, and embrace it without delay.

Clarke: Pro 8:18 - Riches and honor are with me Riches and honor are with me - Often the wise, prudent, and discreet man arrives literally to riches and honor; but this is not always the case. But...

Riches and honor are with me - Often the wise, prudent, and discreet man arrives literally to riches and honor; but this is not always the case. But there are other riches of which he never fails; and these seem to be what Solomon has particularly in view, durable riches and righteousness; the treasure deposited by God in earthen vessels.

Clarke: Pro 8:20 - I lead in the way of righteousness I lead in the way of righteousness - Nothing but the teaching that comes from God by his word and Spirit can do this.

I lead in the way of righteousness - Nothing but the teaching that comes from God by his word and Spirit can do this.

Clarke: Pro 8:22 - The Lord possessed me in the beginning of his way The Lord possessed me in the beginning of his way - Wisdom is not acquired by the Divine Being; man, and even angels, learn it by slow and progressi...

The Lord possessed me in the beginning of his way - Wisdom is not acquired by the Divine Being; man, and even angels, learn it by slow and progressive degrees; but in God it is as eternally inherent as any other essential attribute of his nature. The Targum makes this wisdom a creature, by thus translating the passage: אלהא בראני בריש בריתיה Elaha barani bereish biriteiah , "God created me in the beginning of his creatures."The Syriac is the same. This is as absurd and heretical as some modern glosses on the same passage.

Clarke: Pro 8:23 - I was set up from everlasting I was set up from everlasting - נסכתי nissachti , "I was diffused or poured out,"from נסך nasach , "to diffuse, pour abroad, as a spirit o...

I was set up from everlasting - נסכתי nissachti , "I was diffused or poured out,"from נסך nasach , "to diffuse, pour abroad, as a spirit or disposition,"Isa 29:10. See Parkhurst. Or from סך sach , "to cover, overspread, smear over, as with oil;"to be anointed king. Hence some have translated it, principatum habui, I had the principality, or was a ruler, governor, and director, from eternity. All the schemes, plans, and circumstances, relative to creation, government, providence, and to all being, material, animal, and intellectual, were conceived in the Divine mind, by the Divine wisdom, from eternity, or ever the earth was. There was no fortuitous creation, no jumbling concourse of original atoms, that entered into the composition of created beings; all was the effect of the plans before conceived, laid down, and at last acted upon by God’ s eternal wisdom.

Clarke: Pro 8:24 - When there were no depths When there were no depths - תהמות tehomoth , before the original chaotic mass was formed. See Gen 1:2

When there were no depths - תהמות tehomoth , before the original chaotic mass was formed. See Gen 1:2

Clarke: Pro 8:24 - I was brought forth I was brought forth - חוללתי cholalti , "I was produced as by laboring throes."Mr. Parkhurst thinks that the heathen poets derived their idea...

I was brought forth - חוללתי cholalti , "I was produced as by laboring throes."Mr. Parkhurst thinks that the heathen poets derived their idea of Minerva’ s (wisdom’ s) being born of Jupiter’ s brain, from some such high poetic personification as that in the text.

Clarke: Pro 8:26 - The highest part of the dust of the world The highest part of the dust of the world - ראש עפרות תבל rosh aphroth tebel , "the first particle of matter."The prima materia, the pri...

The highest part of the dust of the world - ראש עפרות תבל rosh aphroth tebel , "the first particle of matter."The prima materia, the primitive atom. All these verses (verses 3-29) are a periphrasis for I existed before creation, consequently before time was. I dwelt in God as a principle which might be communicated in its influences to intellectual beings when formed.

Clarke: Pro 8:27 - When he prepared the heavens, I was there When he prepared the heavens, I was there - For there is no part of the creation of God in which wisdom, skill, contrivance, are more manifest, than...

When he prepared the heavens, I was there - For there is no part of the creation of God in which wisdom, skill, contrivance, are more manifest, than in the construction of the visible heavens

Clarke: Pro 8:27 - When he set a compass upon the face of the depth When he set a compass upon the face of the depth - Does not this refer to the establishment of the law of gravitation? by which all the particles of...

When he set a compass upon the face of the depth - Does not this refer to the establishment of the law of gravitation? by which all the particles of matter, tending to a common center, would produce in all bodies the orbicular form, which we see them have; so that even the waters are not only retained within their boundaries, but are subjected to the circular form, in their great aggregate of seas, as other parts of matter are. This is called here making a compass, בחקו חוג bechukko chug , sweeping a circle; and even this on the face of the deep, to bring the chaotic mass into form, regularity, and order.

Clarke: Pro 8:28 - The clouds above The clouds above - שחקים shechakim , "the ethereal regions,"taking in the whole of the atmosphere, with all its meteors, clouds, vapours, etc.

The clouds above - שחקים shechakim , "the ethereal regions,"taking in the whole of the atmosphere, with all its meteors, clouds, vapours, etc.

Clarke: Pro 8:29 - When he gave to the sea his decree When he gave to the sea his decree - When he assigned its limits, adjusted its saltness, and proportioned the extent of the surface to the quantity ...

When he gave to the sea his decree - When he assigned its limits, adjusted its saltness, and proportioned the extent of the surface to the quantity of vapors to be raised from it, for the irrigation of the terrene surface

Clarke: Pro 8:29 - The foundations of the earth The foundations of the earth - Those irreversible laws by which all its motions are governed; its annual and diurnal rotation, and particularly its ...

The foundations of the earth - Those irreversible laws by which all its motions are governed; its annual and diurnal rotation, and particularly its centrifugal and centripetal forces; by the former of which it has its annual motion round the sun like all other planets; and by the latter all its particles are prevented from flying off, notwithstanding the great velocity of its motion round its own axis, which causes one thousand and forty-two miles of its equator to pass under any given point in the heavens in the course of a single hour! These are, properly speaking, the foundations of the earth; the principles on which it is constructed, and the laws by which it is governed.

Clarke: Pro 8:30 - Then I was with him, as one brought up Then I was with him, as one brought up - אמון amon , a nursling, a darling child. Wisdom continues its parable, says Calmet; and represents its...

Then I was with him, as one brought up - אמון amon , a nursling, a darling child. Wisdom continues its parable, says Calmet; and represents itself as a new-born child which is ever near its parent, and takes pleasure to see him act, and to sport in his presence. This is poetical and highly figurative; and they who think they find the deity of Jesus Christ in these metaphors should be very cautious how they apply such terms as these; so that while they are endeavoring to defend the truth, they may do nothing against the truth, in which most of them unhappily fail

Clarke: Pro 8:30 - Rejoicing always before him Rejoicing always before him - All the images in this verse are borrowed from the state and circumstances of a darling, affectionate, playful child; ...

Rejoicing always before him - All the images in this verse are borrowed from the state and circumstances of a darling, affectionate, playful child; as any one will be convinced who examines the Hebrew text.

Clarke: Pro 8:31 - Rejoicing in the habitable part of his earth Rejoicing in the habitable part of his earth - There God displays especially his wisdom in ordering and directing human beings, and in providing for...

Rejoicing in the habitable part of his earth - There God displays especially his wisdom in ordering and directing human beings, and in providing for their wants. The wisdom of God is in an especial manner manifested in his providence

Clarke: Pro 8:31 - My delights were with the sons of men My delights were with the sons of men - This Divine wisdom, as it delighted in the creation of man, so it continues to delight in his instruction. H...

My delights were with the sons of men - This Divine wisdom, as it delighted in the creation of man, so it continues to delight in his instruction. Hence it is represented as offering its lessons of instruction continually, and using every means and opportunity to call men from folly and vice to sound knowledge, holiness, and happiness. It is to man that God especially gives wisdom; and he has it in the form of reason beyond all other creatures; therefore it is said, "My delights are with the sons of men;"to them I open my choicest treasures. They alone are capable of sapience, intelligence, and discursive reason.

Clarke: Pro 8:32 - Now therefore Now therefore - Since I delight so much in conveying instruction; since I have the happiness of the children of Adam so much at heart, hearken unto ...

Now therefore - Since I delight so much in conveying instruction; since I have the happiness of the children of Adam so much at heart, hearken unto me; and this is for your own interest, for blessed are they who keep my ways.

Clarke: Pro 8:34 - Watching daily at my gates Watching daily at my gates - Wisdom is represented as having a school for the instruction of men; and seems to point out some of the most forward of...

Watching daily at my gates - Wisdom is represented as having a school for the instruction of men; and seems to point out some of the most forward of her scholars coming, through their intense desire to learn, even before the gates were opened, and waiting there for admission, that they might hear every word that was uttered, and not lose one accent of the heavenly teaching. Blessed are such.

Clarke: Pro 8:35 - Whoso findeth me Whoso findeth me - The wisdom that comes from God, teaching to avoid evil and cleave to that which is good; findeth life - gets that knowledge which...

Whoso findeth me - The wisdom that comes from God, teaching to avoid evil and cleave to that which is good; findeth life - gets that knowledge which qualifies him to answer the purposes for which he was made; for he is quickened with Christ, and made a partaker of the Divine life. Christ dwells in his heart by faith; he lives a new life, for Christ liveth in him; the law of the spirit of life in Christ Jesus makes him free from the law of sin and death. And shall obtain favor of the Lord. The more he walks after the Divine counsel, the more he obtains of the Divine image; and the more he resembles his Maker, the more he partakes of the Divine favor.

Clarke: Pro 8:36 - Wrongeth his own soul Wrongeth his own soul - It is not Satan, it is not sin, properly speaking, that hurts him; it is himself. If he received the teaching of God, sin wo...

Wrongeth his own soul - It is not Satan, it is not sin, properly speaking, that hurts him; it is himself. If he received the teaching of God, sin would have no dominion over him; if he resisted the devil, the devil would flee from him

Clarke: Pro 8:36 - Love death Love death - They do it in effect, if not in fact, for as they love sin, that leads to death, so they may be justly said to love death, the wages of...

Love death - They do it in effect, if not in fact, for as they love sin, that leads to death, so they may be justly said to love death, the wages of sin. He that works in this case, works for wages; and he must love the wages, seeing he labors so hard in the work

I Have gone through this fine chapter, and given the best exposition of it in my power. I have also, as well as others, weighed every word, and closely examined their radical import, their connection among themselves, and the connection of the subject of the chapter with what has gone before, and with what follows after; and I cannot come, conscientiously, to any other interpretation than that which I have given. I am thoroughly satisfied that it speaks not one word either about the Divine or human nature of Christ, much less of any eternal filiation of his Divinity. And I am fully persuaded, had there not been a preconceived creed, no soul of man, by fair criticism, would have ever found out that fond opinion of the eternal sonship of the Divine nature, which so many commentators persuade us they find here. That it has been thus applied in early apes, as well as in modern times, I am sufficiently aware; and that many other portions of the Divine records have been appealed to, in order to support a particular opinion, and many that were false in themselves, must be known to those who are acquainted with the fathers. But many quote them who know nothing of them. As to the fathers in general, they were not all agreed on this subject, some supposing Christ, others the Holy Spirit, was meant in this chapter. But of these we may safely state, that there is not a truth in the most orthodox creed, that cannot be proved by their authority, nor a heresy that has disgraced the Romish Church, that may not challenge them as its abettors. In points of doctrine, their authority is, with me, nothing. The Word of God alone contains my creed. On a number of points I can go to the Greek and Latin fathers of the Church, to know what they believed, and what the people of their respective communions believed; but after all this I must return to God’ s word, to know what he would have Me to believe. No part of a Protestant creed stands on the decision of fathers and councils. By appealing to the Bible alone, as the only rule for the faith and practice of Christians, they confounded and defeated their papistical adversaries, who could not prove their doctrines but by fathers and councils. Hence their peculiar doctrines stand in their ultimate proof upon These; and those of Protestantism on the Bible. Some late writers upon this subject, whose names I spare, have presumed much on what they have said on this subject; but before any man, who seeks for sober truth, will receive any of their conclusions, he will naturally look whether their premises be sound, or whether from sound principles they have drawn legitimate conclusions. They say this chapter is a sufficient foundation to build their doctrine on. I say it is no foundation at all; that it never has been proved, and never can be proved, that it speaks at all of the doctrine in question. It has nothing to do with it. On this conviction of mine, their proofs drawn from this chapter must go with me for nothing. I have been even shocked with reading over some things that have been lately written on the subject. I have said in my heart, They have taken away my Eternal Lord, and I know not where they have laid him. I cannot believe their doctrine; I never did; I hope I never shall. I believe in the holy Trinity; in three persons in the Godhead, of which none is before or after another. I believe Jehovah, Jesus, the Holy Ghost to be one infinite, eternal Godhead, subsisting ineffably in three persons. I believe Jesus the Christ to be, as to his Divine nature, as unoriginated and eternal as Jehovah himself; and with the Holy Ghost to be one infinite Godhead, neither person being created, begotten, nor proceeding, more than another: as to its essence, but one Trinity, in an infinite, eternal and inseparable Unity. And this Triune God is the object of my faith, my adoration, and my confidence. But I believe not in an eternal sonship or generation of the Divine nature of Jesus Christ. Here I have long stood, here I now stand, and here I trust to stand in the hour of death, in the day of judgment, and to all eternity. Taking the Scriptures in general, I find a plurality in the Divine nature; taking the grand part mentioned, Mat 3:16, Mat 3:17, I find that plurality restrained to a trinity, in the most unequivocal and evident manner: Jesus, who was baptized in Jordan; the Holy Ghost, who descended upon him who was baptized; and the Father, manifested by the Voice from heaven that said, "This is my beloved Son, in whom I am well pleased."And how that person called Jesus the Christ, in whom dwelt all the fullness of the Godhead bodily, could be called the Son of God, I have shown in my note on Luk 1:35

Some writers, in their defense of the doctrine above, which I venture to say I do not believe, have made reflections, in real or pretended pity, on the belief of their Trinitarian brethren, which have very little to do with candor: viz., "How the supporters of this hypothesis can avoid either the error of Tritheism on the one hand, or Sabellianism on the other, is difficult to conceive."Now, the supporters of the doctrine of the underived and unbegotten eternity of Christ’ s Divine nature might as well say of them: How the supporters of the eternal sonship of Christ can avoid the error of Arianism on the one hand, and Arianism on the other, it is difficult to conceive. But I would not say so; for though I know Arians who hold that doctrine, and express their belief nearly in the same words; yet I know many most conscientious Trinitarians who hold the doctrine of the eternal sonship, and yet believe in the proper deity, or eternal godhead, of Jesus Christ. After all, as a very wise and excellent man lately said: "While we have every reason to be satisfied of the soundness of each other’ s faith, we must allow each to explain his own sentiments in his own words: here, in the words used in explanation, a little latitude may be safely allowed."To this correct sentiment I only add: -

Scimus; et hanc veniam petimusque damusque vicissim

- Horace

"I grant it; and the license give and take.

I have passed the waters of strife, and do not wish to recross them: the wrath of man worketh not the righteousness of God. I will have nothing to do with ill-tempered, abusive men; I wish them more light and better manners

And while I am on this subject, let me add one thing, which I am sure will not please all the generation of his people; and it is this: that Jesus Christ, having taken upon him human nature, which was afterwards crucified, and expired upon the cross, did by those acts make a full, perfect, and sufficient offering, sacrifice, and atonement for the sin of the whole world. That he died, paid down the redemption price, for every soul of man, that was ever born into the world, and shall ever be born into it. That all who lay hold on the hope set before them shall be saved; (and all may thus lay hold); and none shall perish but those who would not come to Christ that they might have life. And that men perish, not because they were not redeemed, but because they would not accept of the redemption

To conclude on this subject, it will be necessary to refer the reader to the remarkable opposition that subsists between this and the preceding chapter. There, the prostitute is represented as going out into the streets to seek her prey; and the alluring words of carnal wisdom to excite the animal appetite to sinful gratification, which she uses: here, heavenly wisdom is represented as going out into the streets, to the high places, the gates of the city, to counteract her designs, and lead back the simple to God and truth

These personifications were frequent among the Jews. In the Book of Ecclesiasticus we find a similar personification, and expressed in almost similar terms; and surely none will suppose that the writer of that Apocryphal book had either the Christian doctrine of the Trinity or the sonship of Christ in view

I will give a few passages: -

"Wisdom shall glory in the midst of her people; in the congregation of the Most High shall she open her mouth, and triumph before his power. I came out of the mouth of the Most High, and covered the earth as a cloud. I dwelt in the high places; I alone compassed the circuit of the heaven, and walked in the bottom of the deep, in the waves of the sea, and in all the earth. He created me from the beginning, before the world; and I shall never fail. I am the mother of fair love, and fear, and knowledge, and holy hope. I therefore, being eternal, am given to all my children which are named of him. Come unto me, and fill yourselves with my fruits. I also came out as a brook from a river, and a conduit into a garden,"etc., etc., Ecclesiasticus 24:1, etc. This kind of personification of wisdom we have had in the preceding chapters; and in the following chapter we shall find the figure still kept up.

Defender: Pro 8:1 - wisdom The eighth and ninth chapters of Proverbs are the climactic chapters in the first section written for Solomon. They provide a remarkable exposition of...

The eighth and ninth chapters of Proverbs are the climactic chapters in the first section written for Solomon. They provide a remarkable exposition of the divine wisdom, personified as the virtuous kinswoman, then also at its central heart, identified with Christ Himself (Pro 8:22-36)."

Defender: Pro 8:17 - seek me early Superficially this seems to conflict with Pro 1:28 : "they shall seek me early but shall not find me." However, the subjects of the first promise are ...

Superficially this seems to conflict with Pro 1:28 : "they shall seek me early but shall not find me." However, the subjects of the first promise are "them that love me;" those of the second are those who "have set at nought all my counsel" (Pro 1:25)."

Defender: Pro 8:22 - possessed "Possessed" is the same word as "acquired." The Lord Jesus Christ was not merely the only Son of God, but the only begotten Son of God. He was "in the...

"Possessed" is the same word as "acquired." The Lord Jesus Christ was not merely the only Son of God, but the only begotten Son of God. He was "in the beginning" with God, and he was God (Joh 1:1, Joh 1:2); at the same time, He is the "only begotten" (Joh 1:18; Joh 3:16), eternally proceeding from the Father (Mic 5:2). The doctrine of the eternal generation of the Son from the Father is beyond human comprehension, but can be apprehended by faith as the only way to explain all we know about the Father and the Son.

Defender: Pro 8:22 - of old God's "ways" were before His "works.""

God's "ways" were before His "works.""

Defender: Pro 8:23 - set up "Set up" is the same word as "anointed.""

"Set up" is the same word as "anointed.""

Defender: Pro 8:24 - no depths "Depths" is the same word as "deep;" this is a reference to the primeval "fountains of the great deep," which provided the antediluvian water supply b...

"Depths" is the same word as "deep;" this is a reference to the primeval "fountains of the great deep," which provided the antediluvian water supply before they were "broken up" at the Flood (Gen 7:11).

Defender: Pro 8:24 - brought forth Another reference to the eternal generation of the Son. He was before the earth, or anything."

Another reference to the eternal generation of the Son. He was before the earth, or anything."

Defender: Pro 8:26 - highest part The "dust of the world" probably has the same meaning as the "dust of the ground," from which Adam's body had been formed by God (Gen 2:7). The "highe...

The "dust of the world" probably has the same meaning as the "dust of the ground," from which Adam's body had been formed by God (Gen 2:7). The "highest part" (or 'chief part') of this dust of the world - the basic elements of matter from which all things are made - could be either the most complex combinations of matter or, more likely, the particles of dust high in the earth's upper atmosphere."

Defender: Pro 8:27 - compass "Compass" (Hebrew khug) is the same word as "circle" in Isa 40:22, as well as "compassed" in Job 26:10. All three clearly refer to the roundness of th...

"Compass" (Hebrew khug) is the same word as "circle" in Isa 40:22, as well as "compassed" in Job 26:10. All three clearly refer to the roundness of the earth, especially to the spherical nature of sea level defining the global shape of the earth. The Bible never teaches a flat earth, though the charge is frequently made.

Defender: Pro 8:27 - depth "Depth" is the same word as "deep.""

"Depth" is the same word as "deep.""

Defender: Pro 8:28 - the clouds The word for "clouds" is also the word for "sky," and means "thin vapor." This seems to be a reference to the "waters above the firmament" in the orig...

The word for "clouds" is also the word for "sky," and means "thin vapor." This seems to be a reference to the "waters above the firmament" in the original creation (Gen 1:7), most likely an extensive canopy of water vapor."

Defender: Pro 8:28 - fountains of the deep A reference to the "fountains of the deep," originally "strengthened" to provide firm conduits from the sub-terrestrial "deep" to provide water for th...

A reference to the "fountains of the deep," originally "strengthened" to provide firm conduits from the sub-terrestrial "deep" to provide water for the lands in the primeval hydrologic cycle."

Defender: Pro 8:29 - not pass his commandment These events evidently refer to the work of the third day of creation week, when the solid land materials emerged from the ubiquitous waters.

These events evidently refer to the work of the third day of creation week, when the solid land materials emerged from the ubiquitous waters.

Defender: Pro 8:29 - foundations of the earth The "foundations of the earth" were not appointed until the third day. Compare Job 38:4-7, which speaks of the angels - who were created on the first ...

The "foundations of the earth" were not appointed until the third day. Compare Job 38:4-7, which speaks of the angels - who were created on the first day - as shouting for joy when the foundations of the earth were laid."

Defender: Pro 8:30 - his delight Presumably this is a reference to the joyful fellowship within the Godhead, dating from eternity past, and expressed outwardly in the great work of cr...

Presumably this is a reference to the joyful fellowship within the Godhead, dating from eternity past, and expressed outwardly in the great work of creation."

Defender: Pro 8:31 - habitable part "Habitable part" is one word in Hebrew, normally rendered "world." The joy of the Creator in His creation focused especially on "the sons of men ('Ada...

"Habitable part" is one word in Hebrew, normally rendered "world." The joy of the Creator in His creation focused especially on "the sons of men ('Adam');" those created in His image."

Defender: Pro 8:35 - findeth life This is a clear reference to the Lord Jesus Christ, the very personification of the divine wisdom, in whom alone a lost sinner can find eternal life."

This is a clear reference to the Lord Jesus Christ, the very personification of the divine wisdom, in whom alone a lost sinner can find eternal life."

TSK: Pro 8:1 - -- Pro 1:20, Pro 1:21, Pro 9:1-3; Isa 49:1-6, Isa 55:1-3; Mat 3:3, Mat 4:17, Mat 28:19, Mat 28:20; Mar 13:10, Mar 16:15, Mar 16:16; Luk 24:47; Joh 7:37; ...

TSK: Pro 8:3 - -- Mat 22:9; Luk 14:21-23; Joh 18:20; Act 5:20

TSK: Pro 8:4 - -- Psa 49:1-3, Psa 50:1; Mat 11:15; Joh 3:16; 2Co 5:19, 2Co 5:20; Col 1:23, Col 1:28; 1Ti 2:4-6; Tit 2:11, Tit 2:12; Rev 22:17

TSK: Pro 8:5 - -- Pro 1:22, Pro 9:4; Psa 19:7, Psa 94:8; Isa 42:13, Isa 55:1-3; Act 26:18; 1Co 1:28; 1Co 6:9-11; Rev 3:17, Rev 3:18

TSK: Pro 8:6 - for // the opening for : Pro 2:6, Pro 2:7, Pro 4:2, Pro 4:20-22, Pro 22:20, Pro 22:21; Psa 19:7-11, Psa 49:3; 1Co 2:6, 1Co 2:7; Col 1:26 the opening : Job 33:1-3; Mat 5:...

TSK: Pro 8:7 - my mouth // an abomination to my mouth : Job 36:4; Joh 1:17, Joh 8:14, Joh 8:45, Joh 8:46, Joh 14:6, Joh 17:17, Joh 18:37; Rev 3:14 an abomination to : Heb. the abomination of, Pro...

my mouth : Job 36:4; Joh 1:17, Joh 8:14, Joh 8:45, Joh 8:46, Joh 14:6, Joh 17:17, Joh 18:37; Rev 3:14

an abomination to : Heb. the abomination of, Pro 12:22, Pro 16:12, Pro 29:27

TSK: Pro 8:8 - All // there // froward All : Psa 12:6; Isa 45:23, Isa 63:1 there : Pro 8:13; Joh 7:46 froward : Heb. wreathed

All : Psa 12:6; Isa 45:23, Isa 63:1

there : Pro 8:13; Joh 7:46

froward : Heb. wreathed

TSK: Pro 8:9 - -- Pro 14:6, Pro 15:14, Pro 15:24, Pro 17:24, Pro 18:1, Pro 18:2, Pro 18:15; Psa 19:7, Psa 19:8, Psa 25:12-14, Psa 119:98-100; Isa 35:8; Mic 2:7; Mat 13:...

TSK: Pro 8:10 - -- Pro 2:4, Pro 2:5, Pro 3:13, Pro 3:14, Pro 10:20, Pro 16:16, Pro 23:23; Psa 119:72, Psa 119:127, Psa 119:162; Ecc 7:11; Act 3:6; 2Co 6:10

TSK: Pro 8:11 - wisdom wisdom : Pro 3:14, Pro 4:5-7, Pro 16:16, Pro 20:15; Job 28:15-19; Psa 19:10, Psa 119:127; Mat 16:26; Phi 3:8, Phi 3:9

TSK: Pro 8:12 - I wisdom // prudence // knowledge I wisdom : Psa 104:24; Isa 55:8, Isa 55:9; Rom 11:33; Eph 1:8, Eph 1:11, Eph 3:10; Col 2:3 prudence : or, subtlety knowledge : Exo 31:3-6, Exo 35:30-3...

TSK: Pro 8:13 - The fear // pride // the froward The fear : Pro 16:6; Psa 97:10, Psa 101:3, Psa 119:104, Psa 119:128; Amo 5:15; Rom 12:9; 1Th 5:22; 2Ti 2:19 pride : Pro 6:16-19; 1Sa 2:3; Psa 5:4, Psa...

TSK: Pro 8:14 - Counsel // sound // I have Counsel : Isa 9:6, Isa 40:14; Joh 1:9; Rom 11:33, Rom 11:34; 1Co 1:24, 1Co 1:30; Col 2:3 sound : Pro 2:6, Pro 2:7; Rom 1:22 I have : Pro 24:5; Ecc 7:1...

TSK: Pro 8:15 - By // decree By : 1Sa 9:17, 1Sa 16:1; 1Ch 28:5; Jer 27:5-7; Dan 2:21, Dan 4:25, Dan 4:32, Dan 5:18-31; Dan 7:13, Dan 7:14; Mat 28:18; Rom 13:1; Rev 19:16 decree : ...

TSK: Pro 8:17 - I love // those I love : 1Sa 2:30; Psa 91:14; Joh 14:21, Joh 14:23, Joh 16:27; 1Jo 4:19 those : Ecc 12:1; Isa 45:19, Isa 55:6; Mat 6:33, Mat 7:7, Mat 7:8; Mar 10:14; ...

TSK: Pro 8:18 - Riches and honour // durable // and righteousness Riches and honour : Pro 3:16, Pro 4:7-9; Jam 2:5 durable : Psa 36:6; Ecc 5:14-16; Mat 6:19, Mat 6:20; Luk 10:42, Luk 12:20, Luk 12:21, Luk 12:33, Luk ...

TSK: Pro 8:19 - -- Pro 8:10, Pro 3:14; Ecc 7:12

TSK: Pro 8:20 - lead // in the lead : or, walk, Pro 3:6, Pro 4:11, Pro 4:12, Pro 6:22; Psa 23:3, Psa 25:4, Psa 25:5, Psa 32:8; Isa 2:3, Isa 49:10, Isa 55:4; Joh 10:3, Joh 10:27, Joh...

TSK: Pro 8:21 - to inherit // fill to inherit : Pro 8:18, Pro 1:13, Pro 6:31; Gen 15:14; 1Sa 2:8; Mat 25:46; John 1:1-18; Rom 8:17; Heb 10:34; 1Pe 1:4 fill : Psa 16:11; Eph 3:19, Eph 3:...

TSK: Pro 8:22 - -- Pro 3:19; Joh 1:1, Joh 1:2; Col 1:17

TSK: Pro 8:23 - -- Gen 1:26; Psa 2:6; Mic 5:2; Joh 17:24; Eph 1:10, Eph 1:11; 1Jo 1:1, 1Jo 1:2

TSK: Pro 8:24 - I was I was : Psa 2:7; Joh 1:14, Joh 3:16, Joh 5:20; Heb 1:5; 1Jo 4:9

TSK: Pro 8:25 - -- Job 15:7, Job 15:8, Job 38:4-11; Psa 90:2, Psa 102:25-28; Heb 1:10

TSK: Pro 8:26 - as yet // fields // highest part as yet : Gen. 1:1-31 fields : or, open places highest part : or, chief part

as yet : Gen. 1:1-31

fields : or, open places

highest part : or, chief part

TSK: Pro 8:27 - he prepared // compass he prepared : Psa 33:6, Psa 103:19, Psa 136:5; Jer 10:12; Col 1:16; Heb 1:2 compass : or, circle, Isa 40:11, Isa 40:22

he prepared : Psa 33:6, Psa 103:19, Psa 136:5; Jer 10:12; Col 1:16; Heb 1:2

compass : or, circle, Isa 40:11, Isa 40:22

TSK: Pro 8:29 - he gave // when he appointed he gave : Gen 1:9, Gen 1:10; Job 38:8-11; Psa 33:7, Psa 104:9; Jer 5:22 when he appointed : Job 38:4-7

he gave : Gen 1:9, Gen 1:10; Job 38:8-11; Psa 33:7, Psa 104:9; Jer 5:22

when he appointed : Job 38:4-7

TSK: Pro 8:30 - one // I was daily one : Joh 1:1-3, Joh 1:18, Joh 16:28 I was daily : Isa 42:1; Mat 3:17, Mat 17:5; Joh 12:28; Col 1:13

TSK: Pro 8:31 - and my and my : Psa 16:3, Psa 40:6-8; Joh 4:34, Joh 13:1; 2Co 8:9

TSK: Pro 8:32 - for for : Psa 1:1-4, Psa 119:1, Psa 119:2, Psa 128:1; Luk 11:28

TSK: Pro 8:33 - Hear // refuse Hear : Pro 1:2, Pro 1:3, Pro 1:8, Pro 4:1, Pro 5:1; Isa 55:1-3; Rom 10:16, Rom 10:17 refuse : Pro 1:21; Psa 81:11, Psa 81:12; Act 7:35-37; Heb 12:25

TSK: Pro 8:34 - watching watching : Pro 1:21, Pro 2:3, Pro 2:4; Psa 27:4, Psa 84:10, Psa 92:13; Mat 7:24; Luk 1:6, Luk 10:39, Luk 11:28; Joh 8:31, Joh 8:32; Act 2:42, Act 17:1...

TSK: Pro 8:35 - whoso // obtain // favour whoso : Pro 1:33, Pro 3:13-18; Joh 3:16, Joh 3:36, Joh 14:6; Phi 3:8; Col 3:3; 1Jo 5:11, 1Jo 5:12 obtain : Heb. bring forth favour : Pro 12:2; Eph 1:6

whoso : Pro 1:33, Pro 3:13-18; Joh 3:16, Joh 3:36, Joh 14:6; Phi 3:8; Col 3:3; 1Jo 5:11, 1Jo 5:12

obtain : Heb. bring forth

favour : Pro 12:2; Eph 1:6

TSK: Pro 8:36 - he // all he : Pro 1:31, Pro 20:2; Joh 3:19, Joh 3:20; Act 13:46; Heb 2:3, Heb 10:29 all : Pro 5:11, Pro 5:12, Pro 5:22, Pro 5:23; Eze 18:31, Eze 33:11; Joh 15:...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 8:1 - Put forth her voice Put forth her voice clearly and audibly instruct men how to avoid those fleshly lusts. He opposeth the inviting words of wisdom to the seducing speec...

Put forth her voice clearly and audibly instruct men how to avoid those fleshly lusts. He opposeth the inviting words of wisdom to the seducing speeches of the harlot.

Poole: Pro 8:2 - In the top of high places In the top of high places where she may be best seen and heard; not in corners and in the dark, as the harlot did. In the places of the paths; where ...

In the top of high places where she may be best seen and heard; not in corners and in the dark, as the harlot did. In the places of the paths; where many paths meet, where there is a great concourse, and where travellers may need direction.

Poole: Pro 8:3 - At the gates // At the coming in at the doors At the gates the places of judgment, and of the confluence of people. At the entry of the city, to invite passengers at their first coming, and to co...

At the gates the places of judgment, and of the confluence of people. At the entry of the city, to invite passengers at their first coming, and to conduct them to her house.

At the coming in at the doors to wit, of her house, as the harlot stood at her door to invite lovers:

Poole: Pro 8:4 - -- To all men without exception, even to the meanest, who are thus called, Psa 49:2 .

To all men without exception, even to the meanest, who are thus called, Psa 49:2 .

Poole: Pro 8:5 - Ye simple // Ye fools Ye simple who want knowledge and experience, and are easily deceived. Ye fools wilful and obstinate sinners.

Ye simple who want knowledge and experience, and are easily deceived.

Ye fools wilful and obstinate sinners.

Poole: Pro 8:6 - Of excellent things Of excellent things Heb. of princely things , worthy of princes to learn and practise them; or such as excel common things as much as princes do ord...

Of excellent things Heb. of princely things , worthy of princes to learn and practise them; or such as excel common things as much as princes do ordinary persons.

Poole: Pro 8:7 - Shall speak // Is an abomination to my lips Shall speak Heb. shall meditate , i.e. shall speak not rashly and hastily, but what I have well considered and digested. Is an abomination to my li...

Shall speak Heb. shall meditate , i.e. shall speak not rashly and hastily, but what I have well considered and digested.

Is an abomination to my lips: I hate to speak it; therefore you may be assured that I shall not deceive you.

Poole: Pro 8:8 - All the words of my mouth // Nothing froward or perverse in them All the words of my mouth all my precepts, promises, threatenings, &c. Nothing froward or perverse in them not the least mixture of vanity, or erro...

All the words of my mouth all my precepts, promises, threatenings, &c.

Nothing froward or perverse in them not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers, &c.

Poole: Pro 8:9 - Plain // To him that understandeth // That find knowledge Plain evident and clear to their minds; or, right, just and good. To him that understandeth either to him who with an honest mind applies himself t...

Plain evident and clear to their minds; or, right, just and good.

To him that understandeth either to him who with an honest mind applies himself to the study of them in the diligent use of all the means appointed by God to that end; or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal-minded men.

That find knowledge that are truly wise and discerning persons, and taught of God.

Poole: Pro 8:10 - And not silver And not silver i.e. rather than silver, as such negative expressions are understood, Gen 45:8 Exo 16:8 Jer 7:22 16:14,15 , and in many other places. ...

And not silver i.e. rather than silver, as such negative expressions are understood, Gen 45:8 Exo 16:8 Jer 7:22 16:14,15 , and in many other places. Though withal he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom.

Poole: Pro 8:12 - Dwell with prudence // Find out knowledge // Of witty inventions Dwell with prudence I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to di...

Dwell with prudence I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others, by good counsels. This he saith, because some persons have much wit and knowledge, and nothing of discretion.

Find out knowledge i.e. I know them as clearly and certainly as if I had found them out by diligent searching. Or, I find out , is put for I help men to find out, as the Spirit is said to intercede, Rom 8:26 , when it helpeth us to do so.

Of witty inventions of all ingenious designs and contrivances for the service and glory of God, and for the good of ourselves and others. But why may it not be rendered, of wicked devices , as this very word is translated, Pro 12:2 14:17 24:8 ? For surely this is one great work of prudence, to discover, and so avoid, all evil counsels or devices, and the effects of them. But this I propose with submission, because I have not the concurrence of any interpreter in this exposition.

Poole: Pro 8:13 - The fear of the Lord // Is to hate evil // Pride // The evil way // The froward mouth The fear of the Lord which he had before noted to be the beginning of wisdom, Pro 1:7 . Is to hate evil it consists in a careful abstinence from al...

The fear of the Lord which he had before noted to be the beginning of wisdom, Pro 1:7 .

Is to hate evil it consists in a careful abstinence from all sin, and that not from carnal or prudential motives, but from a true dislike and hatred of it.

Pride which he mentions first, as that which is most hateful to God, and most opposite to true wisdom and to the fear of God, which constantly produce humility.

The evil way all wicked actions, especially sinful custom: and courses.

The froward mouth false doctrines, and bad counsels and deceits.

Poole: Pro 8:14 - Sound wisdom // I am understanding Sound wisdom: all solid, and substantial, and useful, yea essential wisdom, is natural and essential to me, for the word properly signifies essence ...

Sound wisdom: all solid, and substantial, and useful, yea essential wisdom, is natural and essential to me, for the word properly signifies essence .

I am understanding or, my nature and essence, as was now said. Or, I am the author of understanding; as Joh 17:3 . This is life eternal , i.e. this is the cause or means of it. I have strength courage and resolution to execute all my counsels, and to conquer all difficulties.

Poole: Pro 8:15 - By me kings reign // And princes decree justice By me kings reign: either, 1. They get their kingdom by mine appointment and providence. Or rather, 2. They rule their kingdoms wisely, and justly,...

By me kings reign: either,

1. They get their kingdom by mine appointment and providence. Or rather,

2. They rule their kingdoms wisely, and justly, and happily, by my counsel and assistance; for this best suits with the next clause.

And princes decree justice: their injustice or wickedness is from themselves, but all the just and good thing: which they do they owe to my conduct.

Poole: Pro 8:17 - I love them that love me // That seek me early I love them that love me I do not despise their love though it be but a small and inconsiderable thing to me but I kindly accept it, and will recompe...

I love them that love me I do not despise their love though it be but a small and inconsiderable thing to me but I kindly accept it, and will recompense it with my love and favour.

That seek me early i.e. with sincere affection, and great diligence, and above all other persons or things in the world; which he mentions as the effect and evidence of their love; for otherwise all men pretend to love God.

Poole: Pro 8:18 - -- Which he mentions here, either, 1. As the best and surest way to get and to keep riches; for estates unjustly gotten quickly vanish, as is manifest...

Which he mentions here, either,

1. As the best and surest way to get and to keep riches; for estates unjustly gotten quickly vanish, as is manifest both from Scripture and from common observation. Or,

2. To signify that this wisdom gives both worldly and spiritual or heavenly blessings together to its followers, whereas God gives riches alone to ungodly men, and they are to expect no other portion.

Poole: Pro 8:20 - putting away iniquity far from us Keeping at an equal distance from both extremes, and from the very borders of them; which is called a putting away iniquity far from us Job 22:23 ....

Keeping at an equal distance from both extremes, and from the very borders of them; which is called a

putting away iniquity far from us Job 22:23 .

Poole: Pro 8:21 - Substance Substance substantial, and true, and satisfying happiness; which is here opposed to all worldly enjoyments which are said not to be, Pro 23:5 ; which...

Substance substantial, and true, and satisfying happiness; which is here opposed to all worldly enjoyments which are said not to be, Pro 23:5 ; which are but mere shadows and dreams of felicity.

Poole: Pro 8:22 - Possessed me // In the beginning // Of his way Possessed me as his Son by eternal generation, who was from eternity with him, as is said, Joh 14:10 ; and in him , as he also was in me, Joh 14:10 ...

Possessed me as his Son by eternal generation, who was from eternity with him, as is said, Joh 14:10 ; and in him , as he also was in me, Joh 14:10 .

In the beginning yea, and before the beginning, as it is largely expressed in the following verses.

Of his way either,

1. Of his counsels or decrees. Or rather,

2. Of his works of creation, as it follows.

Poole: Pro 8:23 - Set up // From the beginning // Or ever the earth was Set up Heb. anointed ; ordained or constituted to be the person by whom the Father resolved to do all his works, first to create, and then to uphold...

Set up Heb. anointed ; ordained or constituted to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterwards to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from Joh 1:1 , &c.; Col 1:16,17 Heb 1:3 , and many other places, as we may see hereafter in their several places.

From the beginning before which there was nothing but a vast eternity.

Or ever the earth was which he mentions, because this, together with the heaven, was the first of God’ s visible works.

Poole: Pro 8:24 - No depths // Brought forth No depths no abyss or deep waters, either mixed with the earth, as they were at first, or separated from it. Brought forth begotten of my Father...

No depths no abyss or deep waters, either mixed with the earth, as they were at first, or separated from it.

Brought forth begotten of my Father’ s essence.

Poole: Pro 8:25 - Settled Settled or, fixed by their roots in the earth.

Settled or, fixed by their roots in the earth.

Poole: Pro 8:26 - The earth // The fields // The highest part // Of the dust of the world The earth i.e. the dry land, called earth after it was separated from the waters, Gen 1:10 . The fields the plain and open parts of the earth, di...

The earth i.e. the dry land, called earth after it was separated from the waters, Gen 1:10 .

The fields the plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them.

The highest part or, the first part , or beginning ; or, the best part , Heb. the head ; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields.

Of the dust of the world of this lower part of the world, which consisteth of dust.

Poole: Pro 8:27 - I was there // Of the depth I was there not as an idle spectator, but as a co-worker with my Father. Of the depth i.e. of that great and deep abyss of water and earth mixed to...

I was there not as an idle spectator, but as a co-worker with my Father.

Of the depth i.e. of that great and deep abyss of water and earth mixed together, which is called both earth and water , and the deep, Gen 1:2 . When he made this lower world round, or in the form of a globe, agreeable to the form of the upper world.

Poole: Pro 8:28 - Established // Of the deep Established Heb. strengthened , by his word and decree, which alone upholds the clouds in the air, which of themselves are thin and weak bodies, and...

Established Heb. strengthened , by his word and decree, which alone upholds the clouds in the air, which of themselves are thin and weak bodies, and would quickly be dissolved or dispersed. When he strengthened the fountains; when he shut up the several fountains in the cavities of the earth, and kept them there as it were by a song hand for the use of mankind.

Of the deep which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth.

Poole: Pro 8:29 - His decree // Not pass his commandment // Appointed His decree or, his bound or limits , to wit, those parts of the earth which border upon it. Not pass his commandment i.e. not overflow the earth. ...

His decree or, his bound or limits , to wit, those parts of the earth which border upon it.

Not pass his commandment i.e. not overflow the earth.

Appointed or laid, the foundations o the earth ; either,

1. The centre of the earth; or,

2. The earth itself, which is the foundation of the world; or rather,

3. The firm standing of the earth upon its foundations, notwithstanding all the assaults which the waters of the sea or within the earth make against it; which is a singular work of God’ s providence.

Poole: Pro 8:30 - By him // As one brought up with him // Rejoicing always before him By him conversant with him, and united to him, as was said before. As one brought up with him as one tenderly and dearly beloved by him. Rejoicing...

By him conversant with him, and united to him, as was said before.

As one brought up with him as one tenderly and dearly beloved by him.

Rejoicing always before him he and I had constant, and intimate, and sweet converse together.

Poole: Pro 8:31 - Rejoicing in the habitable part of his earth // My delights were with the sons of men Rejoicing in the habitable part of his earth in contemplating the wonderful wisdom and goodness of God in the making and ordering of all his creature...

Rejoicing in the habitable part of his earth in contemplating the wonderful wisdom and goodness of God in the making and ordering of all his creatures, and of man especially.

My delights were with the sons of men to uphold them by my power and providence, to reveal myself and my Father’ s mind and will to them from age to age, to assume their nature, and to redeem and save them, which I would not do for the fallen angels.

Poole: Pro 8:32 - Now therefore Now therefore seeing I have such a true love to you, and seeing I am so thoroughly acquainted with my Father’ s mind, and so excellently qualifi...

Now therefore seeing I have such a true love to you, and seeing I am so thoroughly acquainted with my Father’ s mind, and so excellently qualified to be your Counsellor and Ruler.

Poole: Pro 8:33 - -- Or, do not make it void or unprofitable to you by your own sloth or wilfulness.

Or, do not make it void or unprofitable to you by your own sloth or wilfulness.

Poole: Pro 8:34 - -- As servants, and clients, and others wait at the doors of princes or persons of eminency for place, or power, or wisdom, that they may be admitted t...

As servants, and clients, and others wait at the doors of princes or persons of eminency for place, or power, or wisdom, that they may be admitted to speak or converse with them.

Poole: Pro 8:36 - He that sinneth against me // wrongeth his own soul // They that hate me // Love death He that sinneth against me by the neglect or contempt of or rebellion against my commands, wrongeth his own soul is guilty of self-murder and of so...

He that sinneth against me by the neglect or contempt of or rebellion against my commands,

wrongeth his own soul is guilty of self-murder and of soul-murder.

They that hate me i.e. who reject and disobey my counsels, and live wickedly, which in God’ s account is a hating of him, as is here implied and elsewhere, as Exo 20:5 Deu 7:10 32:41 .

Love death not directly or intentionally, but by consequence, because they love those practices which they know will bring certain destruction upon them.

Haydock: Pro 8:1 - Voice Voice. Men are wanting to themselves: they cannot plead ignorance. (Calmet) --- Wisdom stands on high in the Catholic Church inviting all to virtu...

Voice. Men are wanting to themselves: they cannot plead ignorance. (Calmet) ---

Wisdom stands on high in the Catholic Church inviting all to virtue and happiness. (Worthington) ---

Some explain this of the light which is communicated to men; but the Fathers apply it to Jesus Christ, some of the expressions regarding his divinity, and others his human nature, Ecclesiasticus xxiv.

Haydock: Pro 8:3 - Doors Doors. Amid disputants, whose eagerness ought to convince us of the preference due to wisdom over all terrestrial concerns, ver. 10.

Doors. Amid disputants, whose eagerness ought to convince us of the preference due to wisdom over all terrestrial concerns, ver. 10.

Haydock: Pro 8:10 - Money Money. They are generally incompatible.

Money. They are generally incompatible.

Haydock: Pro 8:12 - Thoughts Thoughts. All good comes from God, the eternal wisdom, (Calmet) which speaks here. (Worthington)

Thoughts. All good comes from God, the eternal wisdom, (Calmet) which speaks here. (Worthington)

Haydock: Pro 8:15 - Things Things. Power and knowledge are the gift of the Almighty, Romans xii. 1. A prince who resembles God the most, is his best present. (Pliny in Traja...

Things. Power and knowledge are the gift of the Almighty, Romans xii. 1. A prince who resembles God the most, is his best present. (Pliny in Trajan)

Haydock: Pro 8:18 - Glorious Glorious. Literally, "proud." (Haydock) --- But here it only means great, Isaias ix 15., and lxi. 6. Riches too commonly nourish pride, and it is...

Glorious. Literally, "proud." (Haydock) ---

But here it only means great, Isaias ix 15., and lxi. 6. Riches too commonly nourish pride, and it is very rare to see them joined with justice. (Calmet)

Haydock: Pro 8:19 - Stone Stone. So the Septuagint translate paz, (Haydock) which designates a more pure sort of gold, Genesis ii. 11. (Calmet)

Stone. So the Septuagint translate paz, (Haydock) which designates a more pure sort of gold, Genesis ii. 11. (Calmet)

Haydock: Pro 8:21 - Enrich // Treasures Enrich. Hebrew, "grant what is (real goods) an inheritance to them," &c. --- Treasures. Septuagint add, "with goods. If I announce to you daily ...

Enrich. Hebrew, "grant what is (real goods) an inheritance to them," &c. ---

Treasures. Septuagint add, "with goods. If I announce to you daily occurrences, I will admonish you to number the things of the world," (Haydock) and all past events. (Calmet)

Haydock: Pro 8:22 - Possessed Possessed. As Christ was with God, equal to him in eternity, John i. Septuagint, "created," which many of the Fathers explain of the word incarna...

Possessed. As Christ was with God, equal to him in eternity, John i. Septuagint, "created," which many of the Fathers explain of the word incarnate, (see Cornelius a Lapide; Bossuet) or he hath "placed me," (St. Athanasius iii. contra Arian. Eusebius) a pattern of all virtues. The Septuagint generally render kana, "possessed," as Aquila does here. (Calmet)

Haydock: Pro 8:23 - Up Up. Hebrew, "anointed." Septuagint, "he founded." Christ was appointed to be the foundation, on which we must be built. (St. Athanasius iii. Orat...

Up. Hebrew, "anointed." Septuagint, "he founded." Christ was appointed to be the foundation, on which we must be built. (St. Athanasius iii. Orat.)

Haydock: Pro 8:24 - Conceived Conceived. Having yet manifested none of my works. Since the creation, wisdom only seeks to communicate itself to us. (Calmet)

Conceived. Having yet manifested none of my works. Since the creation, wisdom only seeks to communicate itself to us. (Calmet)

Haydock: Pro 8:26 - Poles Poles. Hebrew, "head or height of the dust of the world." (Haydock) --- I subsisted with the chaos, before things appeared in their present form...

Poles. Hebrew, "head or height of the dust of the world." (Haydock) ---

I subsisted with the chaos, before things appeared in their present form. (Calmet) ---

The poles denote the north and south, or the four quarters of the world. (Menochius)

Haydock: Pro 8:28 - Sky Sky. Protestants, "clouds." Pagnin, "the air." Vulgate æthera. Septuagint, "the clouds above." (Haydock) --- Moses assigns the higher and low...

Sky. Protestants, "clouds." Pagnin, "the air." Vulgate æthera. Septuagint, "the clouds above." (Haydock) ---

Moses assigns the higher and lower waters the same origin, Genesis i. 7.

Haydock: Pro 8:29 - Pass // Earth Pass. This is often remarked, Psalm xli. 8. --- Earth. See Job xxxviii. 8. (Calmet)

Pass. This is often remarked, Psalm xli. 8. ---

Earth. See Job xxxviii. 8. (Calmet)

Haydock: Pro 8:30 - Forming // Playing Forming. Hebrew, "one nursed," (Calmet) or nursing, nutritius. (Pagnin) --- He was not an idle spectator. --- Playing. With ease and surprisi...

Forming. Hebrew, "one nursed," (Calmet) or nursing, nutritius. (Pagnin) ---

He was not an idle spectator. ---

Playing. With ease and surprising variety. (Calmet)

Haydock: Pro 8:31 - Men Men. God saw that all was good, but delighted most in his own image. (Menochius) --- He prefers man before all other corporeal creatures. (Worth...

Men. God saw that all was good, but delighted most in his own image. (Menochius) ---

He prefers man before all other corporeal creatures. (Worthington) ---

To him alone below he has granted understanding, and a soul capable of virtue. The Son has also assumed our nature, Baruch iii. 37.

Haydock: Pro 8:35 - Lord Lord. Wisdom, or Jesus Christ, is our salvation, happiness, and life. Septuagint, "and the will is prepared by the Lord." St. Augustine often quot...

Lord. Wisdom, or Jesus Christ, is our salvation, happiness, and life. Septuagint, "and the will is prepared by the Lord." St. Augustine often quotes this to prove the necessity of preventing grace. (Ep. ccxvii., and clxxxvi.) (Calmet)

Haydock: Pro 8:36 - Death Death. Not in itself, (Haydock) but by adhering to such things as bring death. (Menochius)

Death. Not in itself, (Haydock) but by adhering to such things as bring death. (Menochius)

Gill: Pro 8:1 - Doth not wisdom cry // and understanding put forth her voice Doth not wisdom cry?.... Christ, who is the Wisdom of God; See Gill on Pro 1:20; and which clearly appears from his subsistence with the Father, his e...

Doth not wisdom cry?.... Christ, who is the Wisdom of God; See Gill on Pro 1:20; and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. "Crying" is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a corner; truth seeks no corner, its voice is heard at noon day, it will bear the light. Now, "does not" or "shall not Wisdom cry", or Christ preach; verily he does or will, in his word, by his prophets under the former dispensation; in his own person, and by his apostles and ministers, under the present; who then would hearken to the alluring voice of a harlot, or hear Jezebel the wicked prophetess teach, when Christ himself preaches, or however by his faithful ministers?

and understanding put forth her voice? the same with Wisdom, or Christ, see Pro 8:14; by whose voice the Gospel is meant, which is the voice of Christ, which is heard and followed by the sheep of Christ, and not the voice of a stranger; and "putting it forth", giving or uttering it, signifies the publication of it.

Gill: Pro 8:2 - She standeth in the top of high places // by the way // in the places of the paths She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mat 5:1; by th...

She standeth in the top of high places,.... To be both seen and heard, for which reason Christ went up into a mountain and preached, Mat 5:1;

by the way; the roadside, to instruct and direct passengers as they go along, to show them the right way, and caution them against taking wrong ways; so did Christ, Mat 16:6;

in the places of the paths; or, "between the paths" s; where more ways than one met together, and so difficult to know which was the right path to take; here Christ stands in the ministry of the word to direct, and says, "this is the way, walk ye in it", Isa 30:21; and as there are many ways which are proposed to men to walk in, some of open profaneness and impiety, and others that have a show of religion and devotion, but both lead men wrong; the ministers of Christ show, and he by them, the way of salvation, and how to avoid such as lead to destruction, Act 16:17.

Gill: Pro 8:3 - She crieth at the gates // at the entry of the city // at the coming in at the doors 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 w...

She crieth at the gates,.... Of the temple, or of the city, where the courts of judicature were, and persons met on civil accounts; and where people were continually passing and repassing;

at the entry of the city; meeting those that came out of the country to the city upon trade and business;

at the coming in at the doors; of the temple, or city, or private houses; all these expressions denote the publicness of the Gospel ministry, both by Christ himself, who spake openly to the world, always taught in the synagogues and temple, and in secret said nothing; and who ordered his disciples to preach what they heard and received from him upon the house tops, Joh 18:20; so did the Apostle Paul, Act 20:20.

Gill: Pro 8:4 - Unto you, O men, I call // and my voice is to the sons of men 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 th...

Unto you, O men, I call,.... Not angels, the fallen angels; for, as they had nothing to do with Christ, he had nothing to do with them, or say unto them, Mat 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mar 16:15, "men", whom God has loved and Christ has redeemed; these are by the Gospel called, and called effectually. There are some men indeed who are only externally called; but there are others who are also called with an holy calling, of which See Gill on Pro 1:24. Some think men of eminence are here meant, as rich men, so Aben Ezra; or men of wisdom and knowledge, such as the Scribes and Pharisees, and learned doctors among the Jews; but it rather seems to design men indefinitely, of whatsoever rank or order, state or condition;

and my voice is to the sons of men; which some interpret of the poor, as Aben Ezra; or those who are more illiterate, or the common people; so that high and low, rich and poor, have the Gospel preached unto them; but the phrase seems to intend the same as before, the same thing is said in different words.

Gill: Pro 8:5 - O ye simple, understand wisdom // and ye fools, be of an understanding heart 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 wi...

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.

Gill: Pro 8:6 - Hear; for I will speak of excellent things // and the opening of my lips shall be right things 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 t...

Hear; for I will speak of excellent things,.... Such are the things of the Gospel; they not only excel what the light of nature dictates and directs to, but even what the law of Moses commands and requires; the doctrines of the Gospel are excellent in their author, nature, and use; particularly those which respect the love, grace, and mercy of God, the person and offices of Christ, the efficacy of his blood, righteousness, and sacrifice, and the great salvation which he has wrought out. These are the doctrines of grace which proceed out of Wisdom's mouth, and are such as never man spake the like; they are to be approved of, being what differ from others, and to be preferred unto them, Phi 1:9; or "princely things" u, as the word may be rendered; which became him who is the Prince of the kings of the earth, and the Prince of peace to speak; and are worthy to be received by princes, though little known and valued by the princes of this world; and are embraced and, esteemed by those who are the princes of the Lord s people: or they are "principal" ones, or "leading" truths w; of the greatest importance, interesting ones; "praiseworthy", as Aben Ezra, or "honourable", as Gersom, and to be had in the highest esteem and veneration;

and the opening of my lips shall be right things: agreeable to right reason, though above it; consonant to the righteous law of God, and even to the perfection of God's righteousness, which is greatly glorified by the obedience, sufferings, and death of Christ, and redemption through him; and these are the excellent and principal doctrines of the Gospel, even justification by Christ's righteousness, atonement by his sacrifice, and redemption through his blood; all which are consistent with and greatly display the justice of God: nor are any of the doctrines of the Gospel licentious ones, but on the contrary teach men to live soberly and righteously; as well as they are plain and easy to such who are conversant with them, as is often expressed, and may be the sense of the word here used also.

Gill: Pro 8:7 - For my mouth shall speak truth // and wickedness is an abomination to my lips 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; nothi...

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.

Gill: Pro 8:8 - All the words of my mouth are in righteousness // there is nothing froward or perverse in them All the words of my mouth are in righteousness,.... Or "with righteousness" x; are connected with it, are agreeable to it; are righteous ones, consis...

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".

Gill: Pro 8:9 - They are all plain to him that understandeth // and right to them that find knowledge 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 discern...

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.

Gill: Pro 8:10 - Receive my instruction, and not silver // and knowledge rather than choice gold Receive my instruction, and not silver,.... Not but that silver may be desired, sought after and received, consistent with the instructions of wisdom;...

Receive my instruction, and not silver,.... Not but that silver may be desired, sought after and received, consistent with the instructions of wisdom; though an anxious, immoderate, sinful pursuit after it, hinders the reception of them; and when they are in competition, the one is to be preferred to the other: the doctrines of the Gospel are of more worth, and more to be desired, than thousands of gold and silver; and therefore the meaning is, that the instruction of wisdom should be received rather than silver; it should have the preference; so Gersom interprets it, and with which agrees the following clause:

and knowledge rather than choice gold; that is, the knowledge of Christ, and the knowledge of God in Christ; the knowledge of the Gospel, and the truths of it; a spiritual and experimental knowledge of these things is of more value than the finest gold, than the gold of Ophir; see Psa 19:10.

Gill: Pro 8:11 - For wisdom is better than rubies // and all the things that may be desired are not to be compared to it 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 Sy...

For wisdom is better than rubies,.... A sort of precious stones: or, "than precious stones" z in general; so the Targum and Septuagint, Arabic and Syriac versions; even than all of them, as the Vulgate Latin version; or, than "pearls" a, or "carbuncles" b: there are none equal to it, nor is it to be procured by them; see Job 28:16;

and all the things that may be desired are not to be compared to it; See Gill on Pro 3:15.

Gill: Pro 8:12 - I Wisdom dwell with Prudence // and find out knowledge of witty inventions 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 describ...

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 מזמות is sometimes used in an ill sense, and is rendered "wicked devices", Pro 12:2; and may be taken in this sense here. Christ, who is God omniscient, knows all that is in the hearts of men; all their thoughts, schemes, and devices; he found out, he scented the knowledge of them when here on earth; he was privy to the secret thoughts and wickedness of men's hearts; he knew all the hypocritical designs and views of the Pharisees, when they tempted him with ensnaring questions; he was apprised of all the ways and methods they devised to take away his life before the time, and so escaped them; he found out the knowledge of Judas's wicked scheme to betray him, and spoke of it to him and others before it was executed; and he knew all the wicked devices and stratagems of Satan against himself, in tempting him in the wilderness, and in putting it into the heart of Judas to betray him; and he knows all his wiles and artful schemes to decoy his people, and makes them known unto them, so that they are not ignorant of his devices. Moreover, it may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in Jer 23:20; and particularly as relating to man's redemption and salvation: this is a device or "invention" of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a "witty" invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace. And this scheme Christ has full knowledge of, being in the bosom of his Father, as one brought up with him; and was the Angel of the great council, and present when the design was formed; and besides he has found it to his cost, even at the expense of his precious blood; and so has "obtained", or "found redemption" for us, as the phrase is in Heb 9:12, and having found it, and the knowledge of it, he makes it known to others by his Spirit, word, and ministers. Likewise these "witty inventions" may be interpreted of the whole Gospel, and the doctrines of it; the Gospel is an "invention", not of men, but of God; not a scheme and device of men, but of God; it is not taught by men, and learned of them, or of them only, but of God; and a "witty" one it is, it is the wisdom of God, the manifold wisdom of God, though esteemed foolishness by men. This Christ has "found out the knowledge of"; he has full and perfect knowledge of it, it is hid in him; it came and was preached by him, as it never was before or since; and he communicated, and still does communicate the knowledge of it; and blessed are they that know the joyful sound!

Gill: Pro 8:13 - The fear of the Lord is to hate evil // pride and arrogancy, and the evil way, and the froward mouth, do I hate 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 doctrine...

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.

Gill: Pro 8:14 - Counsel is mine, and sound wisdom // I am understanding // I have strength 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 b...

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 Rev 3:18. And he is council for them; he appears for them in court; introduces their persons, and presents their petitions to his Father; pleads their cause, is their advocate, answers to all charges and accusations; and calls for and requires, in point of law and justice, every blessing of goodness for them. "Sound wisdom" belongs to Christ; "wisdom", from whence he has his name in this book; "sound" wisdom, such as is solid and substantial, real and true, in opposition to the wisdom of the world, to knowledge falsely so called, to carnal, sensual, and earthly wisdom. The Gospel may be meant, which is the wisdom of God in a mystery; sound doctrine, a form of sound words, the wholesome words of our Lord Jesus: both grace and glory may be intended, which are both in the gift of Christ; grace is that "wisdom" which he makes his people to "know in the hidden part"; and glory is that "sound wisdom" laid up for the righteous, the better and more enduring substance in heaven. The word here used signifies essence or substance; and some render it, "whatsoever is" d; whatever has a being, that is Christ's; all creatures are his, the earth and the fulness of it, and they that dwell therein;

I am understanding; essentially as a divine person; his understanding is infinite; there is no searching of it; it reaches to all persons and things: as Mediator, the Spirit of wisdom and understanding rests on him without measure, by which he was furnished for his prophetic office; as man, his understanding was amazing to all that knew him, and heard him. Christ not only has an understanding, but he is understanding itself; he is the fountain, author, and giver of understanding; of all the natural understanding there is in men; of the light of nature and reason, of those intellectual faculties which men are possessed of; and of all the spiritual understanding in divine things, which his people are partakers of, 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.

Gill: Pro 8:15 - By me kings reign // and princes decree justice 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...

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.''

Gill: Pro 8:16 - By me princes rule // and nobles, even all the judges of the earth 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 requ...

By me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and integrity; all which they have from Christ, as well as their power of ruling, that rule well;

and nobles, even all the judges of the earth; the word e for nobles signifies persons of a "free" spirit, generous, bountiful men; such as are called "benefactors", Luk 22:25; so one of the Ptolemys, king of Egypt, was called Evergetes. Such who govern, not in a cruel and rigorous manner, but with clemency and gentleness; who, as they are "free" and noble themselves, their subjects are a free people, and enjoy their privileges and liberties fully and quietly. And "the judges of the earth" are such, as sit on benches of justice, hear and try causes, and pass sentence on men; which requires great skill and knowledge, and much faithfulness and integrity, which all that perform their office aright have from Christ. How great therefore must he be! how wise and just! from whom all rulers, supreme and subordinate, have their power; prudence, generosity, and justice!

Gill: Pro 8:17 - I love them that love me // and those that seek me early shall find me 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...

I love them that love me,.... Those that love Christ are such who are born again, and have a spiritual and experimental knowledge of him; that believe in him, have seen his loveliness, have had his love shed abroad in their hearts, and a view of his fulness and suitableness; some comfortable apprehensions of their relation to him, and interest in him, and are indulged with communion with him: the love with which such souls love Christ springs from their very hearts, is cordial and sincere; it gives him the preference to all objects, to all creatures, angels or men, and to all creature enjoyments; it is drawn out to all of Christ, and to all that belong to him, or are his; and though it may be lost, become remiss and abate in its fervency, it cannot be lost; and is what is very acceptable to Christ, and highly esteemed of by him: it shows itself by a high veneration for the truths and doctrines of his Gospel; by a strict regard to his commands and ordinances; by a hearty affection for his people; by parting with and bearing all for his sake; a carefulness of offending him, and losing his company; by an earnest desire after his presence, and delight in it, and by a concern at his absence; by a diligent inquiry after him in the use of means until he is found, and by the joy expressed at finding of him: now such Christ loves; not that he begins to love his people when they begin to love him, for he loved them from everlasting; as appears by his espousing their persons, undertaking their cause, and taking the care and charge of their persons, grace, and glory, so early; and by his assumption of their nature in time, and by his suffering and dying for them; all which were before they had any love to him: but this points out and describes the persons, who may be assured of the love of Christ to them, since their love to him springs from his to them; besides, it designs some fresh manifestations of his love, and the continuance of it; as well as suggests that he has future blessings to bestow on such, as fresh marks of his affection, and instances of his love to them; such as granting them his gracious presence, giving them more grace; causing all things, even afflictions, to work together for their good; preserving and keeping them from falling, and at last giving them eternal glory and happiness; see Joh 14:21;

and those that seek me early shall find me: and they are such who see their need of Christ, and know the worth of him; and those seek to him in the use of means, the word and ordinances, and as assisted by his Spirit and grace, for pardon, righteousness, life, and salvation, which are only to be had in him: and they may be said to "seek him early", or "morning him" f, who seek him in the morning of youth, or in the first place, above all things else, and that with the greatest eagerness and earnestness, diligence and importunity; and such always are successful; they "find" Christ, and life, righteousness, and salvation in him, and every blessing, and therefore are happy; see Gill on Pro 3:13.

Gill: Pro 8:18 - Riches and honour are with me // yea, durable riches and righteousness 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 em...

Riches and honour are with me,.... By "riches" are meant not the riches of Christ's person, the perfections of his nature, his works, and his vast empire over all creatures, and the revenues arising from thence, which though durable, yet not communicable; not temporal riches, which, though with him, and at his dispose, yet these, at least a large share of them, and in common, is not given to his people, nor are they durable; but the riches of grace, redeeming, justifying, pardoning, and sanctifying grace, are intended, and the riches of glory in another world: and so "honour" designs not that which he has as a divine Person, or as Mediator, which is incommunicable; much less temporal honour, for though this is with him and from him, as appears Pro 8:15; yet it is not usually given to his followers, who are not the great and noble, but generally reckoned the offscouring of all things; nor is such honour durable; but the honour he gives his people lies in their being espoused to him, in being the sons of God through him, in being made by him kings and priests unto God, and in reigning with him here and for ever;

yea, durable riches and righteousness; which last some understand as another adjunct and epithet of riches, and represent them in opposition to mammon of unrighteousness, or to riches either ill-gotten or ill-managed; and expresses another property of Christ's riches of grace and glory, as being what are come by in a way of righteousness into his hands, and are distributed faithfully by him; though rather it respects a distinct thing which is with Christ, and in his hands to give, even his justifying righteousness, consisting of his active and passive obedience, which he has wrought out, is in him, and given by him to his people; and is what is called the righteousness of God and of faith; which secures from condemnation and entitles to eternal life; and is an everlasting one, as durable as his riches are, which are his fulness that ever continues with him: pardon is "simul" and "semel" g, and for ever; sanctifying grace, as faith, hope, and love, always abide; and about the riches of glory there can be no doubt of the permanency of them; and the same may be said of honour both here and hereafter.

Gill: Pro 8:19 - My fruit is better than gold, yea, than fine gold // and my revenue than choice silver 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 ...

My fruit is better than gold, yea, than fine gold,.... This is said in allusion to the fruit that grows on trees, Wisdom, or Christ, being a tree of life; see Gill on Pro 3:18; and so he is compared to other trees, Son 2:3. His "fruit" are the blessings of grace, such as redemption, reconciliation, pardon, justification, adoption, and eternal life; these are his by covenant, are procured by him, and are communicated from him; also the graces of his Spirit called fruits, as faith, hope, love, &c. of which he is the author and object; and even good works, the fruits of his grace; they are done in virtue of union to him, by his strength, and are directed to his glory: and all these, especially his grace and the blessings of it, are preferable to the finest gold; they are more valuable as to their intrinsic worth and excellency; they are more useful and profitable, being for the good and welfare of immortal souls; and they are more satisfying and more lasting, and which cannot be obtained with such a corruptible thing as gold is;

and my revenue than choice silver; as the former word refers to fruits that grow on trees, this to such as spring from seed sown in the earth; see Lev 23:39, where the same word is used as here, and is also rendered "revenue" in Jer 12:13; Christ himself is compared to seed, and so his word, Joh 12:24; and the fruit or revenue thereof is the same as before: or else the allusion is to the profit arising from riches, from estates, and their annual rent; or from money put out to use, or improved by commerce, and so signifies the same with the gain and merchandise of wisdom; see Gill on Pro 3:14. Aben Ezra construes the words thus, "my revenue is choicer than silver"; but our version is best.

Gill: Pro 8:20 - I lead in the way of righteousness // in the midst of the paths of judgment 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 p...

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.

Gill: Pro 8:21 - That I may cause those that love me to inherit substance // and I will fill their treasures That I may cause those that love me to inherit substance,.... Substantial blessings, blessings indeed, as all spiritual ones are; and substantial grac...

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 יש, that which is, a self-existent Being, and the Being of beings, essence itself, and of whom the saints are heirs, and who will be their portion now and for ever, Rom 8:17; and such that shall enjoy this inheritance are those that "love" Christ; to them it is promised, for them it is prepared, and to them it will be given, Jam 1:12, 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", Pro 8:17; but in deed also; and how much he esteems the love of his people; and it is designed to encourage the faith and hope of weak believers, who, though they do not so strongly believe in Christ, yet truly love him. And be it further observed, that this substance is enjoyed by way of inheritance; it is not purchased, nor acquired, but bequeathed and given to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever, as inheritances are; and so Aben Ezra observes, that it signifies an eternal possession;

and I will fill their treasures; the treasures of their hearts, Mat 12:35; Christ now fills their understandings with spiritual knowledge, their souls with grace, their minds with peace and joy, and their hearts with food and gladness; and hereafter he will fill them to full satisfaction with knowledge, holiness, and joy, and will be all in all to them.

Gill: Pro 8:22 - The Lord possessed me in the beginning of his way // before his works of old 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 ...

The Lord possessed me in the beginning of his way,.... Not "created me", as the Targum and the Septuagint version; which version Arius following gave birth to his pernicious doctrine; who from hence concluded Christ is a creature, and was the first creature that God made, not of the same but of a like nature with himself, in some moment or period of eternity; and by whom he made all others: the Word, or Wisdom of God is never said to be created; and if as such he was created, God must have been without his Wisdom before he was created; besides, Christ, as the Word and Wisdom of God, is the Creator of all things, and not created, Joh 1:1; but this possession is not in right of creation, as the word is sometimes used, Gen 4:1; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in 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.

Gill: Pro 8:23 - I was set up from everlasting // from the beginning, or ever the earth was 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 hum...

I was set up from everlasting,.... I, a person, and not a quality; a person, and not a nature; the person of Christ as the Son of God, and not the human nature of Christ, which then did not exist; this phrase designs the ordination and constitution of Christ in his office as Mediator. So the Vulgate Latin version renders it, "I was ordained"; Christ was foreordained to be the Redeemer and Saviour of men, to be the propitiation for their sins, to be the head of the church, and the Judge of the world. It intends likewise his inauguration into his office, and his investiture with it; and because anointing with oil was used in installing persons into the offices of prophet, priest, and king; hence Christ's instalment into his office as Mediator is here expressed by an anointing; for the words may be rendered, "I was anointed" i; it takes in all that goes to his constitution as Mediator, his call, appointment, and investiture; and the whole of his office, every part and branch of it; and chiefly his kingly office, with reference to which the same word is used Psa 2:6; and so Gersom paraphrases it,

"and there were given to me power, dominion, and greatness;''

all which suppose the eternity of his person; for had he not existed from everlasting, he could not have been set up, and anointed as Mediator, or invested with his office as such;

from the beginning, or ever the earth was; or from the first of the earth, or the original of it; that is, before all time, before the earth or anything was created; this further confirms the eternal existence of Christ's person, the antiquity of his office, the early provision of grace in him as Mediator for his people, and may lead to entertain high and honourable thoughts of him.

Gill: Pro 8:24 - When there were no depths, I was brought forth // when there were no fountains abounding with water 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,...

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 חוללתי is used of generation, Job 15:7. Christ is the firstborn of every creature, begotten, born, and brought forth before any creature was in being; see Psa 2:7; before the depths of the great sea were formed, for they were made by him, Psa 95:1; when there were no depths, but the infinite being and perfections of God, and the thoughts and purposes of his heart, which are his deep things, Job 11:7;

when there were no fountains abounding with water; or "heavy", or "honoured" k with it; when the fountains of the great deep were not; and when there were no other fountains which form rivers, and water the earth; when there were none but God the fountain of living waters; then was Christ as the only begotten son of God; and who was also set up as the fountain of all grace, life, and salvation for his people.

Gill: Pro 8:25 - Before the mountains were settled // before the hills was I brought forth 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 bas...

Before the mountains were settled,.... "Plunged" l, or fixed in the earth; and which was done by the great strength of the Lord, upon their proper bases, Psa 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, Deu 33:15; to be before the mountains is a periphrasis of eternity, and is a phrase expressive of God's eternity; and being here used of the Son's, shows his eternity is the same with his Father's, Psa 90:2;

before the hills was I brought forth; which is repeated partly to show the importance of it; this being a matter of infinite moment and concern, and deserving of the strictest attention and observation; and partly to show the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed.

Gill: Pro 8:26 - While as yet he had not made the earth // nor the fields // nor the highest part of the dust of the world 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 ...

While as yet he had not made the earth,.... That is, the Lord, who possessed Wisdom, or Christ, and by whom he was set up; he as yet had not made the earth, when this was done; this shows that the earth had a beginning, contrary to those philosophers who asserted the eternity of it; that Christ was before that was, for it was made by him; and consequently he must be eternal, and was before any man was, since the earth was made before man; and that he was not of the earth, earthy, as was the first man;

nor the fields; the plain parts of the earth, in opposition to the mountains and hills before mentioned; the valleys and meadows that lay between them, full of grass, flowers, and fruits; pleasant to behold, and profitable to be enjoyed; so the word is also rendered Job 5:10; and "valleys", by the Targum here: or the "out parts" m; the extremities of the earth, the two poles of it; the uninhabitable parts of the earth, as distinct from the habitable part of it afterwards mentioned: or all with out it; the ambient and spacious ether;

nor the highest part of the dust of the world: meaning, not the mountains and hills, which are before mentioned, and are the highest part of the earth; but rather "the chief of the dust of the earth" n, as the words may be rendered; these are the metals and minerals within it; the gold, silver, and precious stones, of which we read very early, Gen 2:12; or the "beginning", the first and chief, the "prima materia", even the dusts of the world, out of which man and all the creatures were made, Gen 2:6. Dr. Lister o was of opinion that sand was once the most exterior and general cover of the surface of the whole earth; partly because all our northern mountains are covered with it, more or less, at this day; and partly because of its great hardness, durableness, and unalterable quality; and the higher the mountains be, he says, still the more and coarser the sand is; and if so, this might with propriety be called the highest part of the dust of the earth. But Christ was before any of them, as well as is more excellent than they. Or it may be man is designed, who was made of the dust of the earth; even the first man Adam, so Jarchi, Gen 2:7; before whom Christ was: yea, the human nature of Christ himself may be meant, which is fairer than any of the children of men, and the chief of all the individuals of human nature; being without sin, and united to the Son of God, and also the curious workmanship of the Spirit of God. Now Christ, as the Son of God, as the only begotten of the Father, existed before his human nature did, or before he was the Son of man.

Gill: Pro 8:27 - When he prepared the heavens, I was there // when he set a compass upon the face of the depth When he prepared the heavens, I was there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when ...

When he prepared the heavens, I was there,.... Made, beautified, and adorned them; when he gave them their form, figure, magnitude, and motion; when he garnished them with the sun, moon, and stars; then was Christ present, not as a mere spectator, but as a co-worker; see Heb 1:10; and even the third heaven, the place and state of glorified saints, prepared for them from the foundation of the world, Mat 25:34;

when he set a compass upon the face of the depth: or "compassed the waters with bounds", as Job says, Pro 26:10; or made the earth with the sea globular, which make one terraqueous globe: or "made a circle" p; all around it, called the circle of the earth, on which he sits, Isa 40:22; this compass may design the vast expanse or firmament of heaven, which is stretched and drawn around the terraqueous globe as a canopy or curtain. Christ was with his Father on the first day's creation of the heavens; and on the second day, when the firmament was made, and was before them both.

Gill: Pro 8:28 - When he established the clouds above // when he strengthened the fountains of the deep 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 ...

When he established the clouds above,.... In which the waters are bound, and yet are not rent under them; and where, in the thin air, they hang heavy with them; where they are weighed by measure, and a decree made for them when they shall fall; and when they do, the Lord makes small the drops of water, which the clouds do drop and distil on men abundantly; the spreadings of which are beyond understanding, and are unaccountable, and must be referred to the power of God; who has settled and established them in the heavens, and the laws of them, Job 26:8;

when he strengthened the fountains of the deep; gave them strength, and still continues it, to cast out their waters, which run into the main sea, and feed and fill it, and return to their place again; which strength of flowing and reflowing can be attributed to nothing else but to the great power of God, Gen 7:11.

Gill: Pro 8:29 - When he gave to the sea his decree, that the waters should not pass his commandment // when he appointed the foundations of the earth 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 wi...

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.

Gill: Pro 8:30 - Then I was by him, as one brought up with him // and I was daily his delight // rejoicing always before him 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 wit...

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 אמון, 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 אמן in Son 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 Rth 4:16, Est 2:7; and interpret it of Christ's nursing the creation, or cherishing, supporting, and preserving all creatures in their being when made; particularly of his nourishing and cherishing the church and people of God committed to his care. Others t passively, of his being "brought up", as our version; and so the Latin interpreter of the Targum renders it "nursed up at his side"; which expresses the tender regard of his Father to him, as his begotten Son; in whose bosom he lay and was bore, as a nursing father bears his son in his bosom, Num 11:12; and by whom, as Mediator, he was trained up in the performance of his office;

and I was daily his delight; or "delights" u; exceeding delightful to him. The Father loved the Son from all eternity, with a love of complacency and delight, Joh 17:24; this delight was founded in relation to him, in sonship; and in likeness, he being the express image of his person; in sameness of nature, he being of the same nature and perfections with his Father: and he delighted in him as a workman, in the works which he did, being the same he saw him do; and in him as Mediator, in his constitution as such, and in engaging as a surety, to obey and suffer in the stead of his people, Isa 42:1; he not only delighted in him day by day, throughout the six days of the creation, when he was by him as a workman, but before, and even from the days of eternity; from the date of his commencement as Mediator; in the foreviews of his human nature, obeying and suffering in it; and of the salvation of the elect by him, and of his own glory in it;

rejoicing always before him; being always in his presence, and acceptable to him; rejoicing in having the same nature and perfections with him, and in the relation he stood in to him; and also in the view of the works of creation and redemption he would be jointly concerned in with him; which joy always did and ever will continue. There is a mutual pleasure and delight which the Father and Son have in each other, and in all that they are concerned; and especially in what respects the salvation of the chosen people. The allusion in the word used in this clause is to children's playing in the presence of their parents; which is a diversion to the one, and a pleasure to the other.

Gill: Pro 8:31 - Rejoicing in the habitable part of his earth // and my delights were with the sons of men 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 sust...

Rejoicing in the habitable part of his earth,.... In that part of the earth which is habitable; in filling it with inhabitants; in preserving and sustaining it in being, and the inhabitants of it; in governing it, and ordering all things in it for the best, according to his infinite wisdom and the counsel of his will; in bestowing the bounties of his providence, and in being the light and life of men: all which were done by him with the greatest ease, as well as pleasure and delight; it was a kind of sport or play unto him, as the word used signifies w; and so in Pro 8:30, which shows the allusion is to a nurse child. Moreover, this may have a peculiar view to the saints and people of God, and to those particular spots of ground in God's earth where they should dwell; for as the earth was made, and is continued on their account; so the very place of their birth and abode, as well as of their conversion, were afore appointed and fixed by the Lord, which Christ in his eternal mind had a foreview of, and took a pleasure in: besides, they themselves are the habitation of God, and Christ, and the blessed Spirit; the church of God is his dwelling place on earth, where he delights to dwell, over whom he rejoices to do good, and whom he makes glad; so some read the words, "making glad the habitable part of his earth" x. Once more, the new earth, which will be after this is passed, away, may be truly called his, or the second Adam's earth; and in which only righteous persons shall dwell, and with whom the tabernacle of God shall be, or with whom Christ shall dwell a thousand years; and in the foreview of this he may be thought to take delight and pleasure, even before the world was. The human nature of Christ may not be amiss thought of, which was formed in the lower parts of the earth, and therefore he is called the fruit of the earth, Psa 139:15, Isa 4:2; and may be said to be habitable, in which the fulness of the Godhead dwells, and the Word tabernacled, and is the true tabernacle; in the foreview of which the Son of God rejoiced, as to be produced without sin by the Holy Spirit, and adorned with his graces, and to be united to his person; in which he was to work out the salvation of his people, and be glorified; and his, joy, in the foreview of it, appears by his frequent appearances in a human form before his actual incarnation, as "preludiums" of it;

and my delights were with the sons of men; or of Adam, of fallen Adam; not with angels, but with men; not with all men, only some; and those as considered as the objects of his own and his Father's love; as beheld in the glass of his Father's decrees; as chosen in him, and given him by his Father; as his children, and as his spouse and bride. The word for "delights" is not only in the plural number, but its two first radical letters are doubled, which, in the Hebrew language, increases the signification of the word; and so expresses the exceeding great delight and pleasure which Christ took in his people from everlasting; his love was then a love of the utmost complacency and delight, and continued, notwithstanding their fall in Adam, though by nature children of wrath, and transgressors from the womb. This appears by his early engagement as a surety for them; by his espousing their persons and their cause; by assuming their nature in time; by suffering and dying in their room and stead, and working out salvation for them; by bearing them on his heart in heaven, and there interceding for them; by taking them out of a state of nature; by visiting them with his grace and presence; and by bringing them, through a variety of trials, safe to his kingdom and glory.

Gill: Pro 8:32 - Now therefore hearken unto me, O ye children // for blessed are they that keep my ways Now therefore hearken unto me, O ye children,.... Children of his and his Father, with whom his delights were; predestinated to the adoption of childr...

Now therefore hearken unto me, O ye children,.... Children of his and his Father, with whom his delights were; predestinated to the adoption of children; children of the covenant and promise, given to him as such in the covenant; for whom he became man, suffered and died, to gather together regenerated ones, by which they appear to be the children of God: these Wisdom here addresses in the most affectionate manner; Christ, having finished the account and description of himself, reassumes his former exhortation, Pro 8:5; and enforces it by the several particulars in the above description. From the consideration of his wisdom, riches, eternity, nearness to God, and his delights with men, he exhorts them to "hearken" to him, to his voice in the Gospel, and to what he says there; such who see themselves lost and perishing, the hungry and thirsty, the naked and weary, the disconsolate and afflicted, the poor and indigent; and also to his voice in his precepts and commands, to embrace his doctrines, and submit to his ordinances;

for blessed are they that keep my ways; it is a happiness to be in the ways of Christ, to be kept in them, and to keep them; Christ has promised and does vouchsafe his presence in them; there is a pleasure enjoyed in observing them; and though not for keeping, yet in keeping Christ's commands, there is great reward, Psa 19:11.

Gill: Pro 8:33 - Hear instruction // and be wise // and refuse it not 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...

Hear instruction,.... The instruction of wisdom, the Gospel of Christ; which instructs men in things relating to God the Father; as that he is the God and Father of his people, the God of all grace, the giver and sender of Christ, and all good things by him; in things respecting Christ, his person, office, grace, and righteousness; in things that appertain to the Spirit of God, his deity, personality, and operations of grace on the souls of men; in the knowledge of themselves, their impurity, impotence, and unrighteousness; and in the way of salvation by Jesus Christ, and therefore to be hearkened to;

and be wise; this is the way to be wise to that which is good, both as to the knowledge and practice of it; to be wise unto salvation, and with respect to everlasting things and a future state; and the Gospel instruction teaches men to behave wisely, to walk in wisdom towards them that are without;

and refuse it not; for this is not to be wise, but to act the part of fools; and such as do so despise their own souls, show that they have no care of them, or concern for their eternal welfare, Pro 1:7; for, if this is rejected, there is no escaping eternal damnation, Heb 2:3.

Gill: Pro 8:34 - Blessed is the man that heareth me // watching daily at my gates // waiting at the posts of my doors Blessed is the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him, Luk 10:16; they have the...

Blessed is the man that heareth me,.... Christ in his Gospel, as speaking by his ministers; for hearing them is hearing him, Luk 10:16; they have their commission from him; are his ambassadors, and represent him; receive their gifts from him; speak according to his mind and will, revealed in his word, and preach him himself. This shows with what attention and reverence the Gospel should be heard; what credit should be given unto it; how it ought to be put in practice; this accounts for the efficacy of it on the souls of men, it being no other than the word of Christ, or Christ himself speaking; and from hence it appears how sad and dreadful will be the case of such that despise it: to hear it is the way to have the knowledge of Christ, and an increase of it; faith in Christ, and a growth therein; the joy of faith, and a furtherance of it; love to Christ, and aboundings in it; and to have spiritual food and nourishment; wherefore it is both the duty and privilege of persons to hear the Gospel of Christ, since these things come by it;

watching daily at my gates; the gates of Wisdom's house, the church of Christ, which are the public ordinances thereof; called in Scripture the gates of Zion, Psa 87:2; in allusion to the gates of cities, where Wisdom cries, or the ministers of Christ preach, Pro 1:21; see Isa 26:1; or to the gates of kings, palaces, where courtiers watch to be admitted and received as favourites, or to give in their petitions for themselves or others, Est 6:10. The church is the palace of the great King; it is an honour to be admitted here, to have a name and a place here, and to sit with the King at his table. Or to the door of the tabernacle, where the people of Israel assembled for worship; or to the gates of the temple, where the priests and Levites watched, Exo 29:42. "Watching" is opposed to sleep, both to bodily sleep and to sleepy frames of soul; and to intemperance, not only by eating and drinking, but with the cares of this life; and it denotes circumspection, diligence, and attention. Here sensible sinners watch in the ministry of the word and ordinances, if anything drops that they can catch at, suitable to their case and circumstances; as Benhadad's servants did, 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, Luk 12:37;

waiting at the posts of my doors; either in allusion to scholars, who wait the opening of the school doors to go in first, as Jarchi observes: Christ is a teacher; sensible souls are his disciples or scholars; the church is the school where they learn of him, and learn him; and waiting at the door posts of it shows early seeking to Christ, and eagerness for instruction from him, Luk 21:38. Or the allusion may be to clients, waiting at the doors of counsellors y, for counsel, and for patronage and protection, to plead their cause for them; Christ is the wonderful Counsellor, the Advocate with the Father, the Redeemer, mighty and strong, to plead the cause of his people; and therefore it is right to wait at his doors, with whom are counsel and sound wisdom: or else to beggars, that wait at the door for alms; who knock, and wait until the door is opened; tell their case, and wait for relief; receive repulses, and wait still; and will not depart till something is given. So saints should wait at the throne of grace, and upon the word and ordinances, for answers of prayer, performance of promises, and the presence of God and Christ: and so should sinners wait on the outward ministry of the word, remembering the ease of the poor man at the pool, who waited long, and at last had a cure, Joh 5:5; since faith comes hereby; the Spirit and his graces, Christ and the knowledge of him, are had by such means, as follows.

Gill: Pro 8:35 - For whoso findeth me findeth life // and shall obtain favour of the Lord For whoso findeth me findeth life,.... Of finding Christ; see Gill on Pro 3:13. Such that find Christ find "life" or "lives" z, life spiritual and ete...

For whoso findeth me findeth life,.... Of finding Christ; see Gill on Pro 3:13. Such that find Christ find "life" or "lives" z, life spiritual and eternal; till they are found of Christ, and find him in effectual calling, they are dead; but, when called by his grace and converted, they live a life of justification and sanctification; they live a life of faith on Christ, of holiness from him, and communion with him: and such that find life in this sense find spiritual food in and from Christ, to support this life; and spiritual clothing, a justifying righteousness, called the justification of life, and which is the comfort of it; and rest in him, which makes life pleasant and delightful. Such an one finds that which of all things is most valuable, the life of his immortal soul; and which he can find nowhere else; and which, being found, can never be lost, for he finds eternal life in him; and has both a right unto it, and a meetness for it; yea, has the beginning, pledge, and earnest of it, 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 Psa 36:10.

Gill: Pro 8:36 - But he that sinneth against me // wrongeth his own soul // all they that hate me // love death But he that sinneth against me,.... Or misses the mark, as the word b signifies; and which is observed by Aben Ezra; see Jdg 20:16. Christ is the mark...

But he that sinneth against me,.... Or misses the mark, as the word b signifies; and which is observed by Aben Ezra; see Jdg 20:16. Christ is the mark and scope of the counsels of God; of the covenant of grace; of the Scriptures; of the Gospel, the truths and promises of it; of the graces of the Spirit, and of all spiritual duties and services; and to whom we are to look for heaven and eternal happiness, Phi 3:14; and such miss the mark who look for salvation elsewhere, either by the light of nature; or by the law of Moses; or by any moral performances, or any religious exercises; or by a mere profession of religion, even the best. The word is frequently used for sinning; which is an aberration or straying from, or missing, the mark of the law. Some sin against Christ doctrinally, who say he is not come in the flesh, or that Jesus is not the Christ; who deny his proper deity, his divine and eternal Sonship; and treat his blood, righteousness and salvation, with any degree of contempt: they sin against him practically that slight his Gospel, neglect his ordinances, transgress his laws, and evilly treat his people. Sinning against him is very aggravating; it is against him in whom all grace and mercy is, and from whom it comes to the sons of men; who is the Saviour of men from sin, and in whom alone salvation is. Wherefore everyone that thus sins against him

wrongeth his own soul; is injurious to it, and to the spiritual and eternal welfare of it; all sin is hurtful to the souls of men, especially sins against Christ; since there is no other Saviour but him, no other sacrifice for sin but his; and therefore to such there can be no other than a fearful looking for of judgment, that trample him under foot, and treat his blood, righteousness, and sacrifice, in a contemptuous manner, Heb 10:26;

all they that hate me; as do the seed of the serpent, the whole world that lies in wickedness, all unregenerate persons, and even many professors of religion; they hate him privately, being without love to him, or loving others more than him; and positively and practically, by despising his Gospel, or not walking worthy of it; by disclaiming doctrines, casting off his yoke, and maltreating his people; all which arise from the corruption of their nature; for this hatred or enmity is original and natural; it is deeply rooted in their minds, and irreconcilable without the grace of God, and is always undeserved. Wherefore such are said to

love death; not formally and intentionally, for death in any shape cannot be desirable; not a corporeal death, and much less an eternal one; but interpretatively and consequentially, as they love that which brings death upon them both in body and soul, and so are reckoned to love death itself.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Pro 8:1 In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification h...

NET Notes: Pro 8:2 Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, ...

NET Notes: Pro 8:3 The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.&...

NET Notes: Pro 8:4 Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”

NET Notes: Pro 8:5 Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernmen...

NET Notes: Pro 8:6 Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said...

NET Notes: Pro 8:7 Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).

NET Notes: Pro 8:8 The verb פָּתַל (patal) means “to twist.” In the Niphal it means “to wrestle” (to twist on...

NET Notes: Pro 8:9 Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that m...

NET Notes: Pro 8:10 Heb “and not” (so KJV, NASB); NAB “in preference to.”

NET Notes: Pro 8:11 The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered &#...

NET Notes: Pro 8:12 This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and thi...

NET Notes: Pro 8:13 Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַ...

NET Notes: Pro 8:14 In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.

NET Notes: Pro 8:15 This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which i...

NET Notes: Pro 8:16 Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” Bu...

NET Notes: Pro 8:17 In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָה...

NET Notes: Pro 8:19 The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the fi...

NET Notes: Pro 8:21 The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

NET Notes: Pro 8:22 The claim of wisdom in this passage is that she was foundational to all that God would do.

NET Notes: Pro 8:23 The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.

NET Notes: Pro 8:24 Heb “made heavy.”

NET Notes: Pro 8:26 Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).

NET Notes: Pro 8:27 The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and...

NET Notes: Pro 8:28 To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), R...

NET Notes: Pro 8:29 Heb “his mouth.”

NET Notes: Pro 8:30 The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew do...

NET Notes: Pro 8:31 Heb “the sons of man.”

NET Notes: Pro 8:32 Heb “sons.”

NET Notes: Pro 8:33 The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

NET Notes: Pro 8:34 Heb “at the posts of my doors” (so KJV, ASV).

NET Notes: Pro 8:35 The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

NET Notes: Pro 8:36 The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also u...

Geneva Bible: Pro 8:1 Doth not ( a ) wisdom cry? and understanding put forth her voice? ( a ) Solomon declares that man is the cause of his own perdition and that he canno...

Geneva Bible: Pro 8:3 She crieth at ( b ) the gates, at the entry of the city, at the entrance of the doors. ( b ) Where the people resorted most and which was the place o...

Geneva Bible: Pro 8:9 They [are] all ( c ) plain to him that understandeth, and right to them that find knowledge. ( c ) Meaning that the word of God is easy to all that h...

Geneva Bible: Pro 8:12 I wisdom dwell with ( d ) prudence, and find out knowledge and discretion. ( d ) That is, unless a man has wisdom, which is the true knowledge of God...

Geneva Bible: Pro 8:13 The fear of the LORD [is] to hate ( e ) evil: pride, and arrogance, and the evil way, and the perverse mouth, do I hate. ( e ) So that he who does no...

Geneva Bible: Pro 8:15 By me ( f ) kings reign, and princes decree justice. ( f ) By which he declares that honours, dignities or riches do not come from man's wisdom or in...

Geneva Bible: Pro 8:17 I love them that love me; and those that seek me ( g ) early shall find me. ( g ) That is, study the word of God diligently, and with a desire to pro...

Geneva Bible: Pro 8:18 Riches and honour [are] with me; ( h ) durable riches and righteousness. ( h ) Signifying that he chiefly means the spiritual treasures and heavenly ...

Geneva Bible: Pro 8:20 I lead in the way of righteousness, in the midst of the paths of ( i ) judgment: ( i ) For there can be no true justice or judgment, which is not rej...

Geneva Bible: Pro 8:22 The LORD possessed me in the beginning of his way, ( k ) before his works of old. ( k ) He declares by this the divinity and eternity of this wisdom,...

Geneva Bible: Pro 8:23 ( l ) I was set up from everlasting, from the beginning, or ever the earth was. ( l ) He declares the eternity of the Son of God, who was before all ...

Geneva Bible: Pro 8:30 Then I was by him, ( m ) [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him; ( m ) Some read, a chief worker ...

Geneva Bible: Pro 8:31 ( n ) Rejoicing in the habitable part of ( o ) his earth; and my delights [were] with the sons of men. ( n ) By which is declared that the work of th...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Pro 8:21 - A Libation To Jehovah Wisdom's Gift "That I may cause those that love me to inherit substance.'--Proverbs 8:21. The word here rendered substance' is peculiar. Indeed, it i...

Maclaren: Pro 8:30-31 - A Libation To Jehovah Wisdom And Christ Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31, Rejoicing in the habit...

MHCC: Pro 8:1-11 - --The will of God is made known by the works of creation, and by the consciences of men, but more clearly by Moses and the prophets. The chief difficult...

MHCC: Pro 8:12-21 - --Wisdom, here is Christ, in whom are all the treasures of wisdom and knowledge; it is Christ in the word, and Christ in the heart; not only Christ reve...

MHCC: Pro 8:22-31 - --The Son of God declares himself to have been engaged in the creation of the world. How able, how fit is the Son of God to be the Saviour of the world,...

MHCC: Pro 8:32-36 - --Surely we should hearken to Christ's voice with the readiness of children. Let us all be wise, and not refuse such mercy. Blessed are those who hear t...

Matthew Henry: Pro 8:1-11 - -- The will of God revealed to us for our salvation is here largely represented to us as easy to be known and understood, that none may have an excuse ...

Matthew Henry: Pro 8:12-21 - -- Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Ch...

Matthew Henry: Pro 8:22-31 - -- That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine n...

Matthew Henry: Pro 8:32-36 - -- We have here the application of Wisdom's discourse; the design and tendency of it is to bring us all into an entire subjection to the laws of religi...

Keil-Delitzsch: Pro 8:1-3 - -- The author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for...

Keil-Delitzsch: Pro 8:4-9 - -- Now begins the discourse. The exordium summons general attention to it with the emphasis of its absolute truth: 4 "To you, ye men, is my discourse ...

Keil-Delitzsch: Pro 8:10-12 - -- Her self-commendation is continued in the resumed address: 10 "Receive my instruction, and not silver, And knowledge rather than choice gold! 11 ...

Keil-Delitzsch: Pro 8:13 - -- Far remote is the idea that 13a is dependent on אמצא (I acquire) (Löwenstein, Bertheau). With this verse begins a new series of thoughts raisi...

Keil-Delitzsch: Pro 8:14-16 - -- After Wisdom has said what she hates, and thus what she is not, she now says what she is, has, and promises: 14 "Mine is counsel and promotion; I ...

Keil-Delitzsch: Pro 8:17-21 - -- The discourse of Wisdom makes a fresh departure, as at Pro 8:13 : she tells how, to those who love her, she repays this love: 17 "I love them that ...

Keil-Delitzsch: Pro 8:22 - -- Wisdom takes now a new departure, in establishing her right to be heard, and to be obeyed and loved by men. As the Divine King in Psa 2:1-12 opposes...

Keil-Delitzsch: Pro 8:23 - -- A designation of the When? expressed first by מאז (Isa 48:8, cf. Isa 40:21), is further unfolded: "From everlasting was I set up, From the beg...

Keil-Delitzsch: Pro 8:24-26 - -- This her existence before the world began is now set forth in yet more explicit statements: 24 "When there were as yet no floods was I brought fort...

Keil-Delitzsch: Pro 8:27 - -- But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work: "When He ...

Keil-Delitzsch: Pro 8:28-31 - -- In Pro 8:28, Pro 8:29, these two features of the figure of the creation of the world return (the beginning of the firmament, and the embankment of t...

Keil-Delitzsch: Pro 8:32 - -- After that Wisdom has shown in Pro 8:22-31 how worthy her fellowship is of being an object of desire from her mediating place between God and the wo...

Keil-Delitzsch: Pro 8:33-36 - -- The summons 32a, and its reason 32b, are repeated in these verses which follow: 33 "Hear instruction, and be wise, And withdraw not. 34 Blessed i...

Constable: Pro 1:1--9:18 - --I. DISCOURSES ON WISDOM chs. 1--9 Verse one introduces both the book as a whole and chapters 1-9 in particular. ...

Constable: Pro 1:8--8:1 - --B. Instruction for Young People 1:8-7:27 The two ways (paths) introduced in 1:7 stretch out before the r...

Constable: Pro 6:20--8:1 - --7. Further warnings against adultery 6:20-7:27 This extended warning against one of life's most ...

Constable: Pro 8:1--9:18 - --C. The Value of Wisdom and Wise Conduct chs. 8-9 Solomon explained the value of wisdom in many ways alre...

Constable: Pro 8:1-36 - --1. The function of wisdom ch. 8 Chapter 8 is an apology (defense) of wisdom. The argument of thi...

Constable: Pro 8:1-5 - --Wisdom as guide 8:1-5 By personifying wisdom Solomon was able to illustrate two things a...

Constable: Pro 8:6-13 - --Wisdom and morality 8:6-13 Wisdom and godliness are practically synonymous (cf. 1:7). Ve...

Constable: Pro 8:14-21 - --Wisdom and success 8:14-21 Wisdom is the key to many material and immaterial benefits, b...

Constable: Pro 8:22-31 - --Wisdom and creation 8:22-31 As Creator, God counted wisdom most important. Wisdom is old...

Constable: Pro 8:32-36 - --The appeal to gain wisdom 8:32-36 On the basis of all that precedes Solomon exhorted his...

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Tafsiran/Catatan -- Lainnya

Evidence: Pro 8:13 If you will not have death unto sin, you shall have sin unto death. There is no alternative. If you do not slay sin, sin will slay you. CHARLES SPURGE...

Evidence: Pro 8:22 Jehovah’s Witnesses . When Jehovah’s Witnesses maintain that Jesus was " made" of the seed of David (that Jesus was a god " created" by Jehovah ...

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Pendahuluan / Garis Besar

JFB: Proverbs (Pendahuluan Kitab) THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations ...

TSK: Proverbs (Pendahuluan Kitab) The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic ...

TSK: Proverbs 8 (Pendahuluan Pasal) Overview Pro 8:1, The fame, Pro 8:6, and evidence of wisdom; Pro 8:10, The excellency, Pro 8:12, the nature, Pro 8:15, the power, Pro 8:18, the ri...

Poole: Proverbs 8 (Pendahuluan Pasal) CHAPTER 8 Wisdom’ s fame, call, and exhortation, Pro 8:1-9 . Her excellency, nature, and hatred of evil, Pro 8:10-13 . Her power, Pro 8:14-16 ...

MHCC: Proverbs (Pendahuluan Kitab) The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. ...

MHCC: Proverbs 8 (Pendahuluan Pasal) (Pro 8:1-11) Christ, as Wisdom, calls to the sons of men. (Pro 8:12-21) The nature and riches of Wisdom. (Pro 8:22-31) Christ one with the Father, i...

Matthew Henry: Proverbs (Pendahuluan Kitab) An Exposition, With Practical Observations, of The Proverbs We have now before us, I. A new author, or penman rather, or pen (if you will) made use o...