Text -- Proverbs 8:28 (NET)

8:28 when he established the clouds above, when the fountains of the deep grew strong,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 8:28

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

Wesley: Pro 8:28

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

JFB: Pro 8:28

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

Clarke: Pro 8:28

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

Defender: Pro 8:28

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

Defender: Pro 8:28

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

Commentary -- Word/Phrase Notes (per Verse)

Poole: Pro 8:28

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

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

Haydock: Pro 8:28

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

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

Gill: Pro 8:28

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 8:28

¹ tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 8:1-36

1 The fame,

6 and evidence of wisdom.

10 The excellency,

12 the nature,

15 the power,

18 the riches,

22 and the eternity of wisdom.

32 Wisdom is to be desired for the blessedness it brings.

MHCC: Pro 8:22-31

The Son of God declares himself to have been engaged in the creation of the world. How able, how fit is the Son of God to be the Saviour of the world, who was the Creator of it! The Son of God was ordained, before the world, to that great work. Does he delight in saving wretched sinners, and shall not we delight in his salvation?

Matthew Henry: Pro 8:22-31

That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine nature, for Wisdom here has personal properties and actions; and that intelligent divine person can be no other than the Son of God himself, to whom the principal things here spoken of wisdom are attributed in other scriptures, and we must explain scripture by itself. If Solomon himself designed only the praise of wisdom as it is an attribute of God, by which he made the world and governs it, so to recommend to men the study of that wisdom which belongs to them, yet the Spirit of God, who indited what he wrote, carried him, as David often, to such expressions as could agree to no other than the Son of God, and would lead us into the knowledge of great things concerning him. All divine revelation is the revelation of Jesus Christ, which God gave unto him, and here we are told who and what he is, as God, designed in the eternal counsels to be the Mediator between God and man. The best exposition of these verses we have in the first four verses of St. John's gospel. In the beginning was the Word, etc. Concerning the Son of God observe here,

I. His personality and distinct subsistence, one with the Father and of the same essence, and yet a person of himself, whom the Lord possessed (Pro 8:22), who was set up (Pro 8:23), was brought forth (Pro 8:24, Pro 8:25), was by him (Pro 8:30), for he was the express image of his person, Heb 1:3.

II. His eternity; he was begotten of the Father, for the Lord possessed him, as his own Son, his beloved Son, laid him in his bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon here. The Word was eternal, and had a being before the world, before the beginning of time; and therefore it must follow that it was from eternity. The Lord possessed him in the beginning of his way, of his eternal counsels, for those were before his works. This way indeed had no beginning, for God's purposes in himself are eternal like himself, but God speaks to us in our own language. Wisdom explains herself (Pro 8:23): I was set up from everlasting. The Son of God was, in the eternal counsels of God, designed and advanced to be the wisdom and power of the Father, light and life, and all in all both in the creation and in the redemption of the world. That he was brought forth as to his being, and set up as to the divine counsels concerning his office, before the world was made, is here set forth in a great variety of expressions, much the same with those by which the eternity of God himself is expressed. Psa 90:2, Before the mountains were brought forth. 1. Before the earth was, and that was made in the beginning, before man was made; therefore the second Adam had a being before the first, for the first Adam was made of the earth, the second had a being before the earth, and therefore is not of the earth, Joh 3:31. 2. Before the sea was (Pro 8:24), when there were no depths in which the waters were gathered together, no fountains from which those waters might arise, none of that deep on which the Spirit of God moved for the production of the visible creation, Gen 1:2. 3. Before the mountains were, the everlasting mountains, Pro 8:25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job 15:7), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and reap the profits of (v. 26), the fields in the valleys and plains, to which the mountains are as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose the several parts of the world; the chief or principal part of the dust, so it may be read, and understood of man, who was made of the dust of the ground and is dust, but is the principal part of the dust, dust enlivened, dust refined. The eternal Word had a being before man was made, for in him was the life of men.

III. His agency in making the world. He not only had a being before the world, but he was present, not as a spectator, but as the architect, when the world was made. God silenced and humbled Job by asking him, " Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof? (Job 38:4, etc.). Wast thou that eternal Word and wisdom, who was the prime manager of that great affair? No; thou art of yesterday."But here the Son of God, referring, as it should seem, to the discourse God had with Job, declares himself to have been engaged in that which Job could not pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph 3:9; Heb 1:2; Col 1:16. 1. When, on the first day of the creation, in the very beginning of time, God said, Let there be light, and with a word produced it, this eternal Wisdom was that almighty Word: Then I was there, when he prepared the heavens, the fountain of that light, which, whatever it is here, is there substantial. 2. He was no less active when, on the second day, he stretched out the firmament, the vast expanse, and set that as a compass upon the face of the depth (Pro 8:27), surrounded it on all sides with that canopy, that curtain. Or it may refer to the exact order and method with which God framed all the parts of the universe, as the workman marks out his work with his line and compasses. The work in nothing varied from the plan of it formed in the eternal mind. 3. He was also employed in the third day's work, when the waters above the heavens, were gathered together by establishing the clouds above, and those under the heavens by strengthening the fountains of the deep, which send forth those waters (Pro 8:28), and by preserving the bounds of the sea, which is the receptacle of those waters, Pro 8:29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer 5:22) that he has placed the sand for the bound of the sea, that the dry land might continue to appear above water, fit to be a habitation for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world, who was the Creator of it!

IV. The infinite complacency which the Father had in him, and he in the Father (Pro 8:30): I was by him, as one brought up with him. As by an eternal generation he was brought forth of the Father, so by an eternal counsel he was brought up with him, which intimates, not only the infinite love of the Father to the Son, who is therefore called the Son of his love (Col 1:13), but the mutual consciousness and good understanding that were between them concerning the work of man's redemption, which the Son was to undertake, and about which the counsel of peace was between them both, Zec 6:13. He was alumnus patris - the Father's pupil, as I may say, trained up from eternity for that service which in time, in the fulness of time, he was to go through with, and is therein taken under the special tuition and protection of the Father; he is my servant whom I uphold, Isa 42:1. He did what he saw the Father do (Joh 5:19), pleased his Father, sought his glory, did according to the commandment he received from his Father, and all this as one brought up with him. He was daily his Father's delight ( my elect, in whom my soul delighteth, says God, Isa 43:1), and he also rejoiced always before him. This may be understood either, 1. Of the infinite delight which the persons of the blessed Trinity have in each other, wherein consists much of the happiness of the divine nature. Or, 2. Of the pleasure which the Father took in the operations of the Son, when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his Son was daily, day by day, during the six days of the creation, upon that account, his delight, Exo 39:43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Psa 104:31. Or, 3. Of the satisfaction they had in each other, with reference to the great work of man's redemption. The Father delighted in the Son, as Mediator between him and man, was well-pleased with what he proposed (Mat 3:17), and therefore loved him because he undertook to lay down his life for the sheep; he put a confidence in him that he would go through his work, and not fail nor fly off. The Son also rejoiced always before him, delighted to do his will (Psa 40:8), adhered closely to his undertaking, as one that was well-satisfied in it, and, when it came to the setting to, expressed as much satisfaction in it as ever, saying, Lo, I come, to do as in the volume of the book it is written of me.

V. The gracious concern he had for mankind, Pro 8:31. Wisdom rejoiced, not so much in the rich products of the earth, or the treasures hid in the bowels of it, as in the habitable parts os it, for her delights were with the sons of men; not only in the creation of man is it spoken with a particular air of pleasure (Gen 1:26), Let us make man, but in the redemption and salvation of man. The Son of God was ordained, before the world, to that great work, 1Pe 1:20. A remnant of the sons of men were given him to be brought, through his grace, to his glory, and these were those in whom his delights were. His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had been rebellious; and this he rejoiced in, in the prospect of seeing his seed. Though he foresaw all the difficulties he was to meet with in his work, the services and sufferings he was to go through, yet, because it would issue in the glory of his Father and the salvation of those sons of men that were given him, he looked forward upon it with the greatest satisfaction imaginable, in which we have all the encouragement we can desire to come to him and rely upon him for all the benefits designed us by his glorious undertaking.

Keil-Delitzsch: Pro 8:28-31

In Pro 8:28, Pro 8:29, these two features of the figure of the creation of the world return (the beginning of the firmament, and the embankment of the under waters); hence we see that the discourse here makes a fresh start with a new theme:

28 "When He made firm the ether above,

When He restrained the fountains of the waters;

29 When He set to the sea its bounds,

That the waters should not pass their limits

When He settled the pillars of the earth;

30 Then was I with Him as director of the work,

And was delighted day by day,

Rejoicing always before Him,

31 Rejoicing in His earth,

And having my delight in the children of men."

We have, with Symmachus, translated שׁחקים (from שׁחק , Arab. shaḳ , to grind, to make thin) by αἰθέρα , for so the fine transparent strata of air above the hanging clouds are called - a poetic name of the firmament רקיע . The making firm עמּץ is not to be understood locally, but internally of the spreading out of the firmament over the earth settled for continuance (an expression such as Psa 78:23). In 28b the Masora notices the plur. עינות instead of עינות with לית as unicum (cf. Michlol 191a); the transition of the sound is as in גּלית from galajta . The inf . עזוז appears on the first look to require a transitive signification, as the lxx and the Targ., the Graec. Venet. and Luther (steplang7 da er festiget die Brünnen der tieffen = when He makes firm the fountains of the deep) have rendered it. Elster accordingly believes that this signification must be maintained, because בּ here introduces creative activity, and in itself is probably the transitive use of עזז , as the Arab. 'azz shows: when He set His עז against the מים עזּים (Isa 43:16). But the absence of the subject is in favour of the opinion that here, as everywhere else, it is intransitive; only we may not, with Hitzig, translate: when the fountains of the flood raged wildly; but, since 28b, if not a creative efficiency, must yet express a creative work, either as Ewald, with reference to מעוז , fortress: when they became firm, or better as Fleischer, with reference to מים עזים : when they broke forth with power, with strong fulness. Whether the suff. of חקּו , 29a, refers back to the sea or to Jahve, is decided after the parallel פּיו . If this word is equivalent to its coast (cf. Psa 104:9), then both suffixes refer to the sea; but the coast of the sea, or of a river, is called שׂפה , not פּה , which only means ostium (mouth), not ora . Also Isa 19:7 will require to be translated: by the mouth of the Nile, and that פי , Psa 133:2, may denote the under edge, arises from this, that a coat has a mouth above as well as below, i.e. , is open. Thus both suff. are to be referred to God, and פיו d is to be determined after Job 23:12. The clause beginning with ומים corresponds in periodizing discourse to a clause with ut , Ewald, §338. בּחוּקו is the same form, only written plene , as Pro 8:27, בּחקו = בּחקּו = בּחקקו .

(Note: One might regard it as modified from בחקקו ; but that שׁוּרי , Psa 102:12, is modified from שׁררי , or הורי , Gen 49:26, from הררי , is by no means certain.)

Pro 8:30

In this sentence, subordinating to itself these designations of time, the principal question is as to the meaning of אמון , Hofmann's interpretation ( Schriftbew . i. 97) "continually"( inf . absol . in an adverbial sense) is a judicious idea, and אמן , to endure, remains indeed in אמת (stability); but in this sense, which נאמן represents, it is not otherwise used. Also מהימנתּא (believing, trusting) of the Targ. ( Graec. Venet. πίστις , as if the word used were אמוּן ) is linguistically inadmissible; the Hebr. האמין corresponds to the Aram. haimēn . One of these two only is possible: אמון means either opifex or alumnus . The meaning alumnus (Aquila, τιθηνουμένη ; Meîri and Malbim, אמון בחיק האל , ἐν τῷ κόλπῳ τοῦ Θεοῦ ) would derive the word from אמן , to support, make firm, take care of; the form ought to have a passive sense (Symm. Theod. ἐστηριγμένη ), as גּדול sa ,)חם , twined, pressed, strong, great, and be pointed נקד (with a moveable ā , different from the form בּגוד , חמוץ , Isa 1:17); and אמון , in the meaning nursling, foster-child, favourite (Schultens, Euchel, Elster, and others, also Rashi and Kimchi, who all find in אמון the meaning of education, גידול ), would place itself with אמוּן , fostered, Lam 4:5, אמן , fosterer, אמנת ,reret , foster-mother. This is the meaning of the word according to the connection, for Wisdom appears further on as the child of God; as such she had her joy before Him; and particularly God's earth, where she rejoiced with the sons of men, was the scene of her mirth. But on this very account, because this is further said, we also lose nothing if אמון should be interpreted otherwise. And it is otherwise to be interpreted, for Wisdom is, in consequence of קנני (Pro 8:22), and חוללתי , which is twice used (Pro 8:24-25), God's own child; but the designation אמון would make Him to be the אמן of Wisdom; and the child which an אמן bears, Num 11:12, and fosters, Est 2:7, is not his own. Hence it follows that אמון in this signification would be an ἅπαξ λεγόμενον ; on the other hand, it really occurs elsewhere, Jer 52:15 ( vid ., Hitzig l.c.), in the sense of opifex . This sense, which recommends itself to Ewald, Hitzig, Bertheau, and Zöckler, lies also at the foundation of the ἁρμόζουσα of the lxx, מתקנא of the Syr., the cuncta componens of Jerome, and the designation of Wisdom as ἡ τῶν πάντων τεχνῖτις of the Book of Wisdom 7:21. The workmaster is called אמון , for which, Son 7:2, אמן , or rather אמּן (ommân ), Aram. and Mishn. אוּמן ; not, perhaps, as he whom one entrusts with something in whom one confides or may confide in a work ( vid ., Fleischer, loc ), but from אמן , to be firm, as one who is strong in his art, as perhaps also the right hand, which has the name ימין as being the artifex among the members. The word occurs also as an adjective in the sense of "experienced, skilful,"and does not form a fem. according to the use of the word in this case before us, only because handicraft ( אוּמנוּת ) belongs to men, and not to women; also in the Greek, δημιουργός , in the sense of τὰ δημόσια ( εἰς τὸ δημόσιον ) ἐργαζόμενος , has no fem.; and in Lat., artifex is used as a substantive ( e.g. , in Pliny: artifex omnium natura ), like an adj. of double gender. It is thus altogether according to rule that we read אמון and not אמונה (after the form בּגודה ); also we would make a mistake if we translated the word by the German "steplang7 Werkmeisterin "work-mistress, directress (Hitzig), for it is intended to be said that she took up the place of a workmaster with Him, whereby chiefly the artistic performances of a חרשׁ artificer are thought of. This self-designation of Wisdom is here very suitable; for after she has said that she was brought forth by God before the world was, and that she was present when it was created, this אמון now answers the question as to what God had in view when He gave to Wisdom her separate existence, and in what capacity she assisted in the creation of the world: it was she who transferred the creative thoughts originally existing in the creative will of God, and set in motion by His creative order, from their ideal into their real effectiveness, and, as it were, artistically carried out the delineations of the several creatures; she was the mediating cause, the demiurgic power which the divine creative activity made use of, as is said, Pro 3:19, "Jahve has by Wisdom founded the earth,"and as the Jerusalem Targ. Gen 1:1, in connection with Pro 8:22, translates: בחוּכמא ברא יי ית שׁמיּא וית ארעא .

But - this is now the question - does the further unfolding of the thoughts here agree with this interpretation of אמון ? That we may not misunderstand what follows, we must first of all represent to ourselves, that if אמון meant the foster-child, Wisdom could not yet, in what follows, be thought of as a little child (Num 11:12), for that would be an idea without any meaning; to rejoice [steplang7 spielen = play] is certainly quite in accordance with youth, as 2Sa 2:14 shows (where שׂחק לפני is said of the sportive combat of youthful warriors before the captain), not exclusively little children. So, then, we must guard against interpreting שׁעשׁוּעים , with the lxx and Syr., in the sense of שׁעשׁוּעיו - an interpretation which the Targ., Jerome, the Graec. Venet ., and Luther have happily avoided; for mention is not made here of what Wisdom is for Jahve, but of what she is in herself. The expression is to be judged after Psa 109:4 (cf. Gen 12:2), where Hitzig rightly translates, "I am wholly prayer;"but Böttcher, in a way characteristic of his mode of interpretation, prefers, "I am ointment"( vid ., Neue Aehrenlese , No. 1222). The delight is meant which this mediating participation in God's creating work imparted to her - joy in the work in which she was engaged. The pluralet. שׁעשׁועים is to be understood here, not after Jer 13:20, but after Isa 11:8; Psa 119:70, where its root-word, the Pilpel שׁעשׁע (proceeding from the primary meaning of caressing, demulcere ), signifies intransitively: to have his delight somewhere or in anything, to delight oneself - a synonym to the idea of play (cf. Aram. שׁעא , Ethpe . to play, Ethpa . to chatter); for play is in contrast to work, an occupation which has enjoyment in view. But the work, i.e. , the occupation, which aims to do something useful, can also become a play if it costs no strenuous effort, or if the effort which it costs passes wholly into the background in presence of the pleasure which it yields. Thus Wisdom daily, i.e. , during the whole course of creation, went forth in pure delight; and the activity with which she translated into fact the creative thoughts was a joyful noise in the sight of God, whose commands she obeyed with childlike devotion; cf. 2Sa 6:21, where David calls his dancing and leaping before the ark of the covenant a ' שׂחק לפני ה . But by preference, her delight was in the world, which is illustrated from the Persian Minokhired , which personifies Wisdom, and, among other things, says of her: "The creation of the earth, and its mingling with water, the springing up and the growth of the trees, all the different colours, the odour, the taste, and that which is pleasing in everything - all that is chiefly the endowment and the performance of Wisdom."

(Note: Vid ., Spiegel's Grammatik der pârsisprache , p. 162, cf. 182.)

She also there says that she was before all celestial and earthly beings, the first with Ormuzd, and that all that is celestial and earthly arose and also remains in existence by her. But the earth was the dearest object of her delight in the whole world; to help in establishing it (Pro 3:19) was her joyful occupation; to fashion it, and to provide it with the multiplicity of existences designed for it, was the most pleasant part of her creative activity. For the earth is the abode of man, and the heart-pleasure of Wisdom was with ( את־ , prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity.

Pro 8:31

Since the statements of Wisdom, as to her participation in the creation of the world, are at this point brought to a close, in this verse there is set forth the intimate relation into which she thus entered to the earth and to mankind, and which she has continued to sustain to the present day. She turned her love to the earth for the sake of man, and to man not merely as a corporeal, but especially as a spiritual being, to whom she can disclose her heart, and whom, if he receives her, she can bring back to God (Book of Wisdom 7:27). There are not here express references to Gen 1 or Gen 2. In יום יום (day for day, as Gen 39:10, cf. Est 2:4, יום ויום ) we have not to think of the six days of creation. But inasmuch as the whole description goes down to בּני אדם as its central-point, it denotes that creation came to its close and its goal in man. The connection of תּבל ארץ is as Job 37:12, where ארצה for ארץ is wholly, as לילה , חרסה , and the like, an original accusative.

Constable: Pro 1:1--9:18

I. DISCOURSES ON WISDOM chs. 1--9

Verse one introduces both the book as a whole and chapters 1-9 in particular. The Book of Proverbs is a collection of at least five separate groups of proverbs. There are those that Solomon spoke and or wrote (possibly chs. 1-9 and definitely 10:1-22:16) and those that unknown sages produced (22:17-24:34). Next come proverbs of Solomon that King Hezekiah's men compiled (chs. 25-29), those that Agur spoke and or wrote (ch. 30), and finally those that King Lemuel spoke and or wrote (ch. 31).

"We're living in the information age,' but we certainly aren't living in the age of wisdom.' Many people who are wizards with their computers seem to be amateurs when it comes to making a success out of their lives. Computers can store data and obey signals, but they can't give us the ability to use that knowledge wisely. What's needed today is wisdom.

"The Book of Proverbs is about godly wisdom, how to get it and how to use it. It's about priorities and principles, not get-rich-quick schemes or success formulas. It tells you, not how to make a living, but how to be skillful in the lost art of making a life."¹¹

Since the sum total of human information now doubles approximately every year and a half, T. S. Eliot's questions are more apropos today than when he wrote them:

"Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?"¹²

Constable: Pro 8:1--9:18

C. The Value of Wisdom and Wise Conduct chs. 8-9

Solomon explained the value of wisdom in many ways already in Proverbs. Now he put wisdom at center stage to emphasize its function.

Constable: Pro 8:1-36

1. The function of wisdom ch. 8

Chapter 8 is an apology (defense) of wisdom. The argument of this section develops as follows. Wisdom would be every person's guide (vv. 1-5; cf. Gal. 5:18, 22-23). She is morality's partner (vv. 6-13), the key to success (vv. 14-21), the principle of creation (vv. 22-31), and the one essential necessity of life (vv. 32-36).

Constable: Pro 8:22-31

Wisdom and creation 8:22-31

As Creator, God counted wisdom most important. Wisdom is older than the universe, and it was essential in its creation. Nothing came into existence without wisdom. Wisdom leads to joy because creation produces joy (vv. 30-31) both for the Creator and for the creature. God made and did nothing without wisdom. Therefore it is very important that we obtain it.

"What has the voice of wisdom to say concerning the integration debate in Christian counseling? The wisdom literature of the Old Testament invites the study of human nature, behavior, and change from sources outside the canon of Scripture as well as in Scripture itself. Wisdom also exemplifies the use of methods that neither emerge exegetically from the Bible nor utilize the words of Scripture itself. Even when Scripture is used, wisdom often dictates which texts are most appropriate for a given situation and how application needs to take shape. At the same time, wise counselors recognize that the Bible is the only perfect authority for guiding faith and practice. Since the essence of wisdom is the fear of the Lord, a heart of adoration and submission to God is the foundation for skillful living, especially in the face of life's most severe experiences. Not only in counseling, but in all aspects of life, wisdom calls for a deeper reverence for God in conforming one's life to the Creator's design."⁸⁴

The beginning of God's way (v. 22) probably refers to the beginning of His creative work (Gen. 1) since that is what Solomon described in the verses that follow.⁸⁵ Wisdom always existed as an attribute of God.⁸⁶ Verse 30 pictures wisdom as God's constant and intimate companion.⁸⁷ As such we should value it highly.

Commentary -- Other

Critics Ask: Pro 8:28

PROVERBS 8:22-31 —Who is referred to as “wisdom” in these verses?

PROBLEM: Many commentators have claimed that the person identified as wisdom in Proverbs 8:22-31 is Jesus, because 1 Corinthians 1:30 states that Jesus is the wisdom of God. However, though the NKJV translates 8:22 as “The Lord possessed me,” the Hebrew uses the word qanah which is usually translated “to create.” If this passage is a reference to Jesus, then why does 8:22 affirm that the Lord created wisdom? If “wisdom” in Proverbs is not a reference to Jesus, then who is it?

SOLUTION: This passage is not a direct reference to any person. Poetic expression often takes an abstract idea and talks about it as if it were a person. This is called personification. The wisdom referred to here is not a reference to Jesus. Rather, it is a personification of the virtue or character of wisdom for the purpose of emphasis and impact. However, since Jesus is the perfect wisdom of God, He is the only one who perfectly personified and exemplified the wisdom spoken of in Proverbs—for “in Whom are hidden all the treasures of wisdom and knowledge” ( Col. 2:3 ).   

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 8 (Chapter Introduction)

Overview

Pro 8:1, The fame, Pro 8:6, and evidence of wisdom; Pro 8:10, The excellency, Pro 8:12, the nature, Pro 8:15, the power, Pro 8:18, the riches, Pro 8:22, and the eternity of wisdom; Pro 8:32, Wisdom is to be desired for the blessedness it brings.

Poole: Proverbs 8 (Chapter Introduction)

CHAPTER 8

Wisdom’ s fame, call, and exhortation, Pro 8:1-9 . Her excellency, nature, and hatred of evil, Pro 8:10-13 . Her power, Pro 8:14-16 ; and love to the godly, Pro 8:17 . Her riches, Pro 8:18,19 . Her eternity, Pro 8:20-30 . Her delight in the children of men, Pro 8:31 . An exhortation to true wisdom, Pro 8:32,33 ; and the blessedness of them that are truly wise, Pro 8:34,35 . The fruits of sin, Pro 8:36 .

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 of 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 personal 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 light to mankind, as is undeniably evident from Joh 1:1-4 , &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 1Pe 1:11 3:18-20 , 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.

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

MHCC: Proverbs 8 (Chapter Introduction)

(Pro 8:1-11) Christ, as Wisdom, calls to the sons of men.

(Pro 8:12-21) The nature and riches of Wisdom.

(Pro 8:22-31) Christ one with the Father, in the creation of the world, and rejoicing in his work for the salvation of man.

(Pro 8:32-36) Exhortations to hear Christ's word.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Matthew Henry: Proverbs 8 (Chapter Introduction)

The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (Pro 8:1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (Pro 8:22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (Pro 8:32-36).

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.

Gill: Proverbs 8 (Chapter Introduction)

INTRODUCTION TO PROVERBS 8

This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pro 8:1. The places where this proclamation is made are described, Pro 8:2; the persons to whom, Pro 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pro 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pro 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pro 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pro 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pro 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.