Teks -- Proverbs 8:1-20 (NET)

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,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

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 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.

Wesley: Pro 8:2 - Paths

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.

Wesley: Pro 8:3 - The entry

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

Wesley: Pro 8:3 - The doors

Of her house.

Wesley: Pro 8:4 - O men

To all men without exception.

Wesley: Pro 8:5 - Ye simple

Who want knowledge, and experience.

Wesley: Pro 8:5 - Fools

Wilful sinners.

Wesley: Pro 8:9 - To him

Whose mind God hath enlightened.

Wesley: Pro 8:9 - To them

That are truly wise.

Wesley: Pro 8:10 - And not 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.

Wesley: Pro 8:12 - 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.

Wesley: Pro 8:14 - Wisdom

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 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.

Wesley: Pro 8:17 - Early

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

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 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."

JFB: Pro 8:5 - fools

As Pro 1:22.

JFB: Pro 8:6 - excellent things

Or, "plain," "manifest."

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

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.

JFB: Pro 8:7 - wickedness

Specially falsehood, as opposed to truth.

JFB: Pro 8:8 - in righteousness

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

JFB: Pro 8:8 - froward

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

JFB: Pro 8:9 - plain . . . understandeth

Easily seen by those who apply their minds.

JFB: Pro 8:9 - that find

Implying search.

JFB: Pro 8:10 - not silver

Preferable to it, so last clause implies comparison.

JFB: Pro 8:11

(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.

JFB: Pro 8:12 - find . . . inventions

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.

JFB: Pro 8:13 - froward mouth

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

JFB: Pro 8:14

It also gives the elements of good character in counsel.

JFB: Pro 8:14 - sound wisdom

(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;

JFB: Pro 8:15-16

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.

JFB: Pro 8:18 - durable riches . . . righteousness

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).

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. 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.

JFB: Pro 8:20-21 - in the beginning

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

JFB: Pro 8:20-21 - before . . . of old

Preceding the most ancient deeds.

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 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 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 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 , "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

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; 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 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 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.

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 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

Clarke: Pro 8:8 - Or perverse

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 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 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.

Clarke: Pro 8:11 - Wisdom is better than rubies

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 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 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 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 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 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 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 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 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 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.

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 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 "them that love me;" those of the second are those who "have set at nought all my counsel" (Pro 1:25)."

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; Act 1:8, Act 22:21; Rom 15:18-21

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 5:2-12, Mat 7:28, Mat 7:29, Mat 13:35

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 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

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 13:11, Mat 13:12; Joh 6:45, Joh 7:17; 1Co 2:14, 1Co 2:15; Jam 1:5

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 35:30-35, Exo 36:1-4; 1Ki 7:14; 1Ch 28:12, 1Ch 28:19; 2Ch 13:14; Isa 28:26

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 5:5, Psa 138:6; Zec 8:17; 1Pe 5:5

the froward : Pro 4:24, Pro 6:12, Pro 10:31

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 7:19, Ecc 9:16-18

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 : 1Ki 3:9, 1Ki 3:28, 1Ki 5:7, 1Ki 10:9; Psa 72:1-4, Psa 99:4; Isa 1:26, Isa 32:1, Isa 32:2; Jer 33:15; Rev 19:11

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; Jam 1:5

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 16:11, Luk 16:12; 2Co 6:10; Eph 3:8; Phi 4:19; 1Ti 6:17-19; Jam 5:1-3; Rev 3:18

and righteousness : Pro 11:4; Mat 6:33; Phi 3:8, Phi 3:9

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 10:28; Rev 7:17

in the : Pro 4:25-27; Deu 5:32

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 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 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 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 .

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.

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 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 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 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 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. 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 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 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 .

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, 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 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 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 .

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 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.

Haydock: Pro 8:10 - Money

Money. They are generally incompatible.

Haydock: Pro 8:12 - Thoughts

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 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 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)

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 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 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 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 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 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 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; 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, 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 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; 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 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 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 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 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 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 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 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 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 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 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.