Matthew Poole and continuators on Proverbs 9

1. WIsdom hath built her house : she hath hewn out her seven pillars .

For the reception and entertainment of her Guests, as appears from the following passages. This house is opposed to the Harlots House mentioned, Prov. 7. 8. and it is to be understood, either 1. of the heavenly House or the Palace of Glory: Or rather 2. of the Church which Christ, the Wisdom of the Father, hath erected and established in the World, in which this following Feast is made, which is called God's House, 1 Tim. 3. 15. Heb. 3. 3, 4.

i. e. Many Pillars; whereby is intimated both the beauty and the stability of the Church▪

Prophets, and Apostles, and Ministers of Holy things, which, in Scripture are called Pillars, as Gal. 2. 9. and elsewhere.

2. She hath killed her beasts ; she hath mingled her wine ; she hath also furnished her table .

i. e. Made provision for the Guests: which is meant of the Ordinances, Gifts, Graces, Comforts and Eternal Felicities which God doth offer and give to men in and by the Church.

Either 1. with Spices, to make it strong and delightful, this mixed Wine being mentioned as the best, Prov. 23. 29, 30. Or 2. with Water, as they used to do in those hot Countries, partly for refreshment, and partly for wholesomness. Whereby also may be intimated that Wisdom teacheth us temperance in the use of our comforts.

With all necessaries, and now waits for the Guests.

Marginal references: Matth. 22. [illegible: 1 word].; Heb. [illegible: 1 word] [illegible: 1 word].

3. She hath sent forth her maidens , she crieth upon the highest places of the city:

Her Servants to invite the Guests, Ministers of the Word whom he calls Maidens partly for the decency of the parable; for Wisdom being compared to a great Princess, was fit to be attended upon by Maidens; and partly to shew that God by his Word did work sweetly, though strongly, and did allure and draw, rather than drive sinners to repentance.

Either upon the tops of the Houses which were flat: Or rather from such high seats as those from which Judges delivered their Sentences, and Officers made Proclamations, for the conveniency of the Peoples better hearing.

Marginal references: Ch. 8. 2.; Heb. [illegible: 1 word] [illegible: 1 word] of the [illegible: 1 word] places

4. Whoso is simple , let him turn in hither: as for him that wanteth understanding , she saith to him,

Ignorant, and weak, and subject to delusion and willing to learn: to shew that Wisdom rejects those Scholars who are proud and self conceited.

Heb. heart, which signifies understanding, Ier. 5. 21. Hos. 7. 11.

6. Forsake the foolish , and live: and go in the way of understanding .

i. e. The wicked, and their courses and society: you must either forsake them or me, for we are irreconcilable enemies.

Which leads to it and is prescribed by it.

7. He that reproveth a[illegible: 1+ letters] scorner , getteth to himself shame : and he that rebuketh a wicked man, getteth himself a blot .

The connexion may be conceived thus, Having invited the simple, he forbids the invitation of scorners: Or thus, He sheweth who he meant by the foolish, v. 6. even scorners and wicked men, as they are here called, and he presseth his last advice of forsaking them because there was no good, but hurt to be got by conversation with them.

Partly from the scorner who will revile and deride him, and partly from others, because he is frustrated in his design and hope, and by his imprudence hath brought an inconvenience upon himself:

A censure or reproach.

8 Reprove not a scorner , lest he hate thee : rebake a wise man , and he will love thee .

An obstinate and incorrigible sinner who scornfully rejects and despiseth the means of amendment. Thus Physicians deny Physick to Persons in desperate condition.

Whereby thou wilt not onely expose thy self without necessity to his malice and rage, but also make thy self utterly uncapable of doing him that good which possibly thou mightest do by other more prudent and proper means.

Who is opposed to the Scorner, to intimate that Scorners, howsoever they are thought by themselves or others to be witty or wise, yet in God's account, and in truth, are fools.

Both for that faithfulness and charity which he perceiveth in thee, and for that benefit which he receiveth from thee.

Marginal references: [illegible: 1+ letters]at. 7. 6.

9. Give instruction to a wise man, and he will be yet wiser, teach a just man , and he will increase in learning.

In the Hebrew it is onely, give: for as receiving is put for learning, Prov. 1. 3. so giving is put for teaching both in Scripture and in other Authors: of which see my Latin Synopsis.

Called a wise Man in the former branch; to intimate that good men are the onely wise men.

Marginal references: [illegible: 1 word]. 1. 5.

10. The fear of the LORD is the beginning of wisdom: and the knowledg of the holy is understanding .

Either 1. of holy men, whether such as all Saints learn▪ or rather such as the holy men of God, the Servants of this Wisdom, teach from God's VVord: Or rather 2. of Holy things▪ the Hebrew word being here taken in the Neuter Gender, as it is Numb. 5. 17. and elsewhere: for this seems best to answer to the fear of the Lord in the other branch.

Is the onely true and necessary and useful knowledge.

Marginal references: Job 28. 28. Ps. 111. 10. Chap. 1. 7.

12. If thou be wise, thou shalt be wise for thy self but if thou scornest, thou alone shalt bear it .

Thou dost not profit me, but thy self by it: I advise thee for thine own good.

The blame and mischief of it falls wholly upon thee, not upon me or my VVord or Ministers who have warned thee.

Marginal references: Heb. and.

13. A foolish woman is clamorous , she is simple and knoweth nothing .

By which he understands, either 1. folly, which is opposite to that VVisdom of which he hath been so long discoursing, and so it may include all wickedness, either in principle, as Idolatry, Heresy, &c. or in practice. Or 2. the Harlot: which with submission, seems most probable to me, partly because all the following decription exactly agrees to her, especially what is said, v. 17. as also v. 18. which in effect was said of the Harlot before, Ch. 2. 18. & 5. 5. and partly because such transitions from discoursing of VVisdom, to a discourse of Harlots are frequent in Solomon, as we have seen Ch. 2. 16. & 5. 3. & 7. 5.

Speaks loudly that she may be heard and vehemently that Persons might be moved by her persuasions.

To wit, aright, nothing that is good, nothing for her good, though she be subtil in little artifices for her own wicked ends.

Marginal references: Ch. 7. 11.

14. For she sitteth at the door of her house on a seat, in the high places of the city.

Which notes her idleness and impudence and diligence in watching for occasions of sin.

15. To call passengers, who go right on their ways :

Who were going innocently and directly about their business without any unchast design; for others needed none of those invitations or offers, but went to her of their own accord. And besides such leud Persons take a greater pleasure in corrupting the innocent.

16. Whoso is simple , let him turn in hither: and as for him that wanteth understanding, she saith to him,

Which title is not given to them by her, for such a reproach would not have allured them, but driven them away▪ but by Solomon who represents the matter of her invitation in his own words that he might discover the truth of the business, and thereby dissuade and deter those whom she invited.

17. Stolen waters are sweet , and bread eaten in secret is pleasant.

By which he understandeth, either 1. Idolatry or other wickednesses, which in Solomon's time before his fall were publickly forbidden and punished, but privately practised. Or rather 2. Adultery.

Partly from the difficulty of obtaining them; partly from the art which men use in contriving such secret sins; and partly because the very prohibition renders it more grateful to corrupt Nature.

Marginal references: Ch. 2[illegible: 1+ letters]. 17.; Heb. of secrecies.

18. But he knoweth not that the dead are there, and that her guests are in the depths of hell.

i. e. He doth not consider it seriously, whereby he proveth his folly.