Seventeenth Address. Chap. Proverbs 9:1-18This Section, with which the Introduction to the Book concludes, consists of two parts, in which Wisdom personified (Proverbs 9:1-12) and Folly (Proverbs 9:13-18) represented by a vicious woman are set once more in vivid contrast to each other, contending for the adherence of the children of men. Each has her house to receive them (Proverbs 9:1; Proverbs 9:14), each her feast spread for them (Proverbs 9:2; Proverbs 9:17), each her invitation, couched, in part at least, in identical terms (Proverbs 9:4; Proverbs 9:16), which she utters forth in the high places of the city (Proverbs 9:3; Proverbs 9:14). The balance and symmetry of these two parts are not, however, artistically preserved. Moral earnestness over powers literary skill. The picture of Wisdom (Proverbs 9:1-5) is followed by her prolonged address (Proverbs 9:7-12), for which the companion picture (Proverbs 9:13-17) has to wait, the section being closed by a single note of warning from the Teacher himself (Proverbs 9:18).

1. seven pillars] “Pillars form an important feature in Oriental architecture, partly perhaps as a reminiscence of the tent with its supporting poles, and partly also from the use of flat roofs, in consequence of which the chambers were either narrower, or divided into portions by columns.” Smith’s Dict. of Bible, Art. Pillar.

Here, however, it is better to suppose that the great banquet-hall is open all along the front, so as it were to invite entrance, the roof being supported by a row (‘seven’ is the usual symbol of completeness) of stately pillars. The magnificent hall in which the lords of the Philistines sat and watched Samson making sport in the court-yard outside, while on its flat roof no fewer than 3000 people were assembled, was constructed on this principle; the two central pillars of the colonnade forming a chief support of the roof (Jdg 16:25-30).

2. mingled] i.e. with spices. Comp. Proverbs 23:30; Isaiah 5:22.

5. eat] Rather, eat ye, R.V. The word is plural. The invitation though addressed to each (Proverbs 9:4) is extended to all. Comp. Isaiah 55:1.

6. Forsake the foolish] Rather, forsake, ye simple (sc. your simplicity): come to a decision; your present neutral position (see note on Proverbs 1:4, “the simple”) is untenable. Your choice lies between Wisdom and “the scorner,” Proverbs 9:7. Therefore break altogether with the scorner and the wicked man, and become the guests of Wisdom. See next note. Comp. 2 Corinthians 6:17-18; 2 Corinthians 7:1.

“The old versions” (e.g. LXX. ἀπολείπετε ἀφροσύνην) and most modern commentators regard the noun as abstract, equivalent to the sing. פְחִי in Proverbs 1:22, or the abstract derivative פְחַיוּח in Proverbs 9:13 below, and therefore translate, ‘Forsake simplicity, let your simplicity go’.” Lange ad loc., who however rejects this view.

7. shame … a blot] because his failure convicts him of unwisdom in the attempt. Comp. Matthew 7:6.

7–9. There is some abruptness in the introduction of these verses, which seem to interrupt the even flow of the invitation given by Wisdom. The majority of commentators regard them as the justification offered by Wisdom of her own course, in confining her invitation to the simple, and not extending it to the scorner and the wicked. This explanation, however, leaves us still to enquire why any such justification should here be called for. But if the cry “forsake” (Proverbs 9:6), be as it were the key-note of the appeal, then these verses shew cause alike why Wisdom should not reprove the scorners herself, and why the simple should not linger in their company in the delusive hope of winning them with themselves to Wisdom.

9. Comp. Proverbs 1:5, Proverbs 18:15.

10. the beginning of wisdom] See Proverbs 1:7, note, where however the Heb. word for “beginning” is different. Between the antagonistic companies (dealt with in Proverbs 9:7-9) of “her children” (Matthew 11:19), who have already accepted her invitation, and who love her for her reproofs and profit by her instruction (Proverbs 9:8-9), and of the “scorners” and “wicked,” who hate and defame her (Proverbs 9:7-8), there is the as yet neutral company of the “simple,” to whom Wisdom now resumes her direct appeal. And in doing so she reverts to first principles, and lays down again the essential condition on which alone wisdom can be attained.

the holy] Rather, the Holy One. The word is plural, the plural of excellence or dignity. The parallel between the clauses of the verse is thus preserved. The same word occurs in Proverbs 30:3; Hosea 11:12 [Hebrews 12:1], where it is rendered, as it is here, the Holy One, in R.V.

The A.V., in its rendering of the phrase, follows the LXX. (βουλὴ ἁγίων) and Vulg. (scientia sanctorum).

12. shalt be] Rather, art. R.V.

The LXX. version of this verse is interesting, and represents perhaps a fuller Hebrew text:

“My son, if thou be wise to thyself, thou shalt be wise to thy neighbours also;

But if thou turn out evil, thou alone shalt bear (lit. drain) the evil.

Whoso stayeth himself upon lies, he tendeth the winds;

And he will follow after birds on the wing.

For he hath forsaken the ways of his vineyard, and gone astray in the paths of his field;

For he walketh through a desert without water, and over a land that is set in thirsty places;

And with his hands he gathereth that which is without fruit.”

13. A foolish woman] Rather, The foolish woman. Lit. A woman of folly. Some would render (e.g. R.V. marg.) Folly, as a personification, over against Wisdom (Proverbs 9:1), but the introduction of the word “woman” here, which is wanting there, and the language of Proverbs 9:17 seem to make it clear that one particular form of vice, and not vice in the abstract, is again in view.

clamorous] Comp. Proverbs 7:11, where the same Heb. word is used.

simple] Lit. simplicity. She is simplicity itself, in its worst aspect, entirely without safeguard or restraint, see Proverbs 1:4, note.

knoweth nothing] leaves entirely out of consideration the consequences of her action. Comp. “he knoweth not,” &c., Proverbs 9:18.

Proverbs 9:13-18. The Introduction, or first main division of the Book, ends with the contrasted picture of Folly. She too has her house, at the door of which she sits (Proverbs 9:14); she too, though the charm of secrecy is added to her enticements (Proverbs 9:17), is seen flaunting shamelessly, in the high places of the city (Proverbs 9:14), and bruits abroad her noisy invitation, not only to attract the vicious (Proverbs 9:16), but to beguile, if it may be, the passers by who are going right on their way (Proverbs 9:15).

15. who go right on their ways] who are not putting themselves in the way of temptation by loitering or straying into by-ways, but who, though in the path of duty, are unwary and unsuspecting, and so need warning.

17. stolen waters] Maurer compares what he calls “tristissimum illud Ovidii,”

“Nitimur in vetitum semper, cupimusque negata.”

18. the dead] To enter her house is to quit the land of the living, and enter the dark abode of the “shades,” Heb. Rephaim. See Proverbs 2:18, note.

hell] Heb. Sheol. See Proverbs 9:5, note, and comp. Proverbs 2:18, Proverbs 7:27.

The LXX. after their manner, expand the warning here, and repeat the figure of “waters” and the “fountain,” Proverbs 5:15-18.