Matthew Poole and continuators on Proverbs 8

1. DOth not wisdom cry? and understanding put forth her voice !

It is a great Question what this Wisdom is, of which Solomon discourseth so largely and profoundly in this Chapter. Some understand it of that attribute or perfection of the Divine nature which is called Wisdom, whereby God perfectly knoweth all things, and maketh known to men what he judgeth necessary, or expedient for them to know. Others understand it o[illegible: 1+ letters] the second Person in the Godhead, the Son of God, who is called the Wisdom of God, Luk. 11. 49. And it cannot fairly be denied that some passages do 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 Per[illegible: 1+ letters]onal capacity and partly in regard of his Office which was to impart the mind and will of God to Mankind, which he did, 1. by revealing it to, and writing it upon the mind of Man, at his first Creation; for it was Christ who then gave being, and life, and [illegible: 1+ letters]ight to Mankind, as is undeniably evident from Ioh. 1. 1, 2, 3, 4, &c. 2. By publishing it unto the holy Patriarchs and Prophets in the time of the Old Testament; for it was Christ who spake and discovered things to them from time to▪ time, as is manifest from 1 Pet. 1. 11. & 3. 18 19, 20. and from many other Scriptures both of the Old Testament, as I have formerly noted in their proper places, and in the New Testament, as we shall see hereafter. 3. By declaring it from his own mouth and by his Apostles and Ministers under the Gospel.

Clearly and audibly instruct men how to avoid those fleshly lusts? He opposeth the inviting words of VVisdom to the seducing speeches of the Harlot.

Marginal references: [illegible: 1 word]. 20.

2. She standeth in the top of high places : by the way in the places of the paths .

VVhere she may be best seen and heard, not in corners and in the dark, as the Harlot did.

VVhere many paths meet, where there is a great concourse, and where Travellers may need direction.

3. She crieth at the gates , at the entry of the City , at the coming in at the doors .

The places of Judgment, and of the confluence of People.

To invite Passengers at their first coming, and to conduct them to her House.

To wit, of her House, as the Harlot stood at her Door to invite Lovers.

4. Unto you, O men, I call, and my voice is to the sons of men .

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

Marginal references: Or, O great men. Ps. 62, 9.; Or, to mean men.

5. O ye simple , understand wisdom; and ye fools , be ye of an understanding heart.

VVho want knowledge and experience, and are easily deceived.

Wilful and obstinate Sinners.

Marginal references: Heb. subtilty.

6. Hear, for I will speak of excellent things ; and the opening of my lips shall be right things.

Heb. of Princely things: worthy of Princes to learn and practice them. Or, such as excel common things as much as Princes do ordinary Persons.

Marginal references: Heb. princely things.

7. For my mouth shall speak truth, and wickedness is an abomination to my lips .

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

I hate to speak it; therefore you may be assured that I shall not deceive you.

Marginal references: Heb. the abomination of my lips.

8. All the words of my mouth are in righteousness, there is nothing froward or perverse in them .

All my Precepts, Promises, Threatnings, &c.

Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest Philosophers, &c.

Marginal references: Heb. wreathed.

9 They are all plain to him that understandeth , and right to them that find knowledg .

Evident and clear to their minds▪ or, right, just and good

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 enlightned by his Spirit, though they seem otherwise to ignorant and carnal-minded men.

That are truely wise and discerning Persons and taught of God.

10. Receive my instruction, and not silver ; and knowledg rather than choice gold.

i. e. Rather than Silver, as such negative expressions are understood, Gen. 45. 8. Exod. 16. 8. Ier. 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.

12. I wisdom dwell with prudence , and find out knowledg of witty inventions .

I do not content my self with high Speculations, but my unseparable 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.

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 all ingenious designs and contrivances for the service and glory of God, and for the good of our selves and others. But why may it not be rendred, of wicked devices, as this very word is translated, Prov. 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.

Marginal references: Or, subtilty.

13. The fear of the LORD is to hate evil ; pride and arrogancy, and the evil way , and the froward mouth do I hate.

Which he had before noted to be the beginning of Wisdom Ch. 1. 7.

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.

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.

All wicked actions, especially sinful customs and courses.

False Doctrines, and bad Counsels and Deceits.

14. Counsel is mine, and sound wisdom : I am understanding , I have strength .

All solid and substantial and usefull, yea essential Wisdom is natural and essential to me, for the word properly signifies essence.

By my nature and essence, as was now said. Or, I am the Author of Understanding; as Iob. 17. 3. This is life Eternal i. e. this is the cause or means of it.

Courage and resolution to execute all my Counsels and to conquer all difficulties.

Marginal references: Heb. strength is mine.

15. By me kings reign , and princes decree justice .

Either 1. They get their Kingdoms 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.

Their injustice or wickedness is from themselves, but all the just and good things which they do, they owe to my conduct.

Marginal references: Dan. 2. 21. Rom. 13. 1.

17. I love them that love me , and those that seek me early shall find 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 recompence it with my love and favour.

i. e. With sincere affection, and great diligence, and above all other persons or things in the world. VVhich he mentions as the effect and evidence of their love: for otherwise all men pretend to love God.

Marginal references: Jam. 1. 5.

18. Riches and honour are with me: yea, durable riches and righteousness .

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 signifie 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.

Marginal references: Ch. 3. 16.

20. I lead in the way of righteousness, in the midst of the paths of judgment .

Keeping at an equal distance from both extreams, and from the very borders of them: which is called a putting away iniquity far from us, Job 22. 23.

Marginal references: Or, walk.

21. That I may cause those that love me, to inherit substance : and I will fill their treasures.

Substantial, and true, and satisfying happiness: which is here opposed to all worldly enjoyments, which are said not to be, Prov. 23 5. which are but meer shadows and dreams of felicity.

22. The LORD possessed me in the beginning of his way , before his works of old.

As his Son by Eternal Generation, who was from Eternity with him, as is said, Ioh. 1. 1. and in him as he also was in me, Joh. 14▪ 10.

Yea and before the beginning, as it is largely expressed in the following Verses.

Either 1. of his counsels or decrees. Or rather 2. of his works of Creation, as it follows.

23. I was set up from everlasting, from the beginning , or ever the earth was.

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, Ioh. 1. 1. &c. Col. 1. 16, 17. Heb. 1. 3. and many other places, as we may see hereafter in their several places.

Before which there was nothing but a vast Eternity.

Which he mentions because this together with the Heaven, was the first of God's visible works.

24. When there were no depths , I was brought forth : when there were no fountains abounding with water.

No abyss or deep Waters either mixed with the Earth, as they were at first, or separated from it.

Begotten of my Fathers Essence.

25. Before the mountains were settled ; before the hills, was I brought forth.

Or, fixed by their Roots in the Earth.

Marginal references: Heb. sunk.

26. While as yet he had not made the earth i, nor the fields , nor the highest part of the dust of the world .

The plain and open parts of the Earth distinguished from the Mountains and Hills, and the Valleys inclosed between them.

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 this lower part of the World which consisteth of dust.

z i. e. The dry Land called Earth after it was separated from the Waters, Gen. 1. 10.

Marginal references: Or, open place; Or, the chief part. Heb. head.

27. When he prepared the heavens, I was there : when he set a compass upon the face of the depth :

Not as an idle Spectator, but as a co-worker with my Father.

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.

Marginal references: Or, a [illegible: 1 word]

28. When he established the clouds above; when he strengthned the fountains of the deep :

Heb. strengthned, 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 shut up the several Fountains in the Cavities of the Earth, and kept them there as it were by a strong hand for the use of Mankind.

Which have their Original from the deep, either from the Sea, or from the Abyss of Waters in the Bowels of the Earth.

Marginal references: Heb. the skies.

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 .

Or, his bound or limits, to wit, those parts of the Earth which border upon it.

i. e. Not overflow the Earth.

Or, laid.

Either, 1. the Center of the Earth: Or, 2. the Earth it self 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.

Marginal references: Gen. 1. 9, 1[illegible: 1+ letters] Job 38. 1[illegible: 1+ letters] [illegible: 1+ letters]1. Ps. 1[illegible: 1+ letters]4. 9. Jer. 5. 22.

30. Then I was by him , as one brought up with him : and I was daily his delight, rejoycing always before him :

Conversant with him, and united to him, as was said before.

As one tenderly and dearly beloved by him.

He and I had constant and intimate and sweet converse together.

Marginal references: Joh. 1. 1.; Or, a [illegible: 1 word] [illegible: 1 word].; Heb. [illegible: 1 word] ing.

31. Rejoycing in the habitable part of his earth , and my delights were with the sons of men .

In contemplating the wonderful wisdom and goodness of God in the making and ordering of all his Creatures, and of Man especially.

To uphold them by my Power and Providence, to reveal my Self and my Fathers 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.

Marginal references: Heb. spor[illegible: 1+ letters] ing.

32. Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.

Seeing I have such a true love to you, and seeing I am so thoroughly acquainted with my Fathers mind, and so excellently qualified to be your Counseller and Ruler.

Marginal references: Ps. 119. 1. [illegible: 1+ letters] & 128 1. Luke 11. 2[illegible: 1+ letters]

33. Hear instruction, and be wise, and refuse it not .

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

34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors .

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.

36. But he that sinneth against me , wrongeth his own soul : all they that hate me , love death .

By the neglect or contempt of, or rebellion against my commands.

Is guilty of self murder and of Soul murder.

i. e. Who reject and disobey my counsels and live wickedly, which in God's account is an hating of him, as is here implyed and elsewhere, as Exod. 20. 5. Deut. 7. 10. & 32. 41.

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