8:1-11 The will of God is made known by the works of creation, and by the consciences of men, but more clearly by Moses and the prophets. The chief difficulty is to get men to attend to instruction. Yet attention to the words of Christ, will guide the most ignorant into saving knowledge of the truth. Where there is an understanding heart, and willingness to receive the truth in love, wisdom is valued above silver and gold.

Verses 1-36. - 14. Fourteenth admonitory discourse concerning Wisdom - her excellence, her origin, her gifts. She is contrasted with the strange woman of ch. 7, and the exceeding greatness of the blessings which she offers exhibits in the most marked manner the nothingness of the deceiver's gifts. One is reminded of the celebrated episode of the choice of Hercules, delineated by Xenophon, 'Memorab.,' 2:1. 21, etc. The chapter divides itself into four sections.

(1) Introductory (vers. 1-3); Wisdom calls on all to listen, and gives reasons for trusting to her (vers. 4-11).

(2) She displays her excellence (vers. 12-21).

(3) She discourses of her origin and action (vers. 22-31).

(4) She again inculcates the duty of hearkening to her instructions (vers. 32-36). Verse 1. - Doth not Wisdom cry? (see on Proverbs 1:20, and Introduction). The interrogative form, which expects an affirmative answer, is a mode of asserting a truth universally allowed. Wisdom is personified, though we are not so plainly confronted by an individual, as in the preceding case of the harlot. But it must be remembered that, whatever may have been the author's exact meaning, however worldly a view the original enunciation may have afforded, we, reading these chapters by the light cast upon them by later revelation, see m the description of Wisdom no mere ideal of practical prudence and good sense, no mere poetic personification of an abstract quality, but an adumbration of him who is the Wisdom of God, the coeternal Son of the Father. The open, bold, and public utterances of Wisdom are in happy contrast to the secret and stealthy enticements of Vice. So Christ, the true Wisdom, says, "I have spoken openly to the world; I ever taught in the synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing" (John 18:20). The Septuagint changes the subject of this verse, and makes the pupil addressed: "Thou shalt proclaim (κηρύξεις) wisdom, that understanding (φρόνησις) may obey thee;" which seems to mean that, if you wish to acquire wisdom, so that it may serve you practically, you must act as a herald or preacher, and make your desire generally known. St. Gregory has some remarks about wilful ignorance of what is right. "It is one thing," he says, "to be ignorant; another to have refused to learn. For not to know is only ignorance; to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them, even against their will. We might, perhaps, be able to pass along the way of this present life in ignorance of this Wisdom, if she herself had not steed in the corners of the way" ('Moral.,' 25:29).

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

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

CHAPTER 8

Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.

1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).

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