Proverbs 8:1–8:36
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
Proverbs 8 presents Lady Wisdom crying aloud in the most public places—gates, crossroads, city heights—underscoring the Reformed conviction that God's saving call is neither hidden nor esoteric but openly proclaimed to all, a testimony to common grace extending to every corner of human society. The words of Wisdom are declared "right" and "straight" (vv. 6–9), reflecting the Westminster tradition's insistence that Scripture's moral instruction is self-authenticating and perspicuous to the one whose mind has been renewed. The climactic theogony of verses 22–31, where Wisdom declares herself present at creation as God's "master workman" (ESV), has consistently moved Reformed interpreters—from Calvin to Matthew Henry to Bruce Waltke—to see here at minimum a rich type of the eternal Son, the divine Logos through whom all things were made (John 1:3; Col. 1:16), while Calvin himself counseled caution against a strictly ontological identification, preferring to read Wisdom as the ordered reason and purpose of God manifest in creation. The passage thus moves the reader from cosmology to ethics without a seam: the same Wisdom who ordered the universe now orders human life, and to embrace her instruction is to align oneself with the grain of reality as God designed it. The stark closing antithesis—those who find Wisdom find life; those who miss her court death (vv. 35–36)—is the hinge on which the whole sermon turns, a structure that anticipates the two-ways theology running from Deuteronomy through the Psalter and ultimately through Christ's own words in the Sermon on the Mount.
Reformation Study Bible
In chs. 1-7, the mouthpiece of wisdom is a teacher or sage. In this majestic poem, wisdom is personified as the supreme teacher who teaches on her own authority. The personification is most probably a poetic device to express more vividly the authority of wisdom. Although it is premature to-see personified wisdom (especially in vv. 22-31) as a direct portrayal of a divine being, there is no doubt that the revelation of Jesus Christ as the wisdom of God shows us the significance of a wisdom that is its own absolute authority (1 Cor. 1:24, 30; Heb. 1:1-4; Col. 1:15, 16; John 1:1-18). The poem progresses from a consideration of the human task of learning wisdom (vv. 1-11) to the powerful effects of wisdom in the world (vv. 12-21)—and then to the divine origin of wisdom and its place in the totality of creation (vv. 22-31). A final appeal equates wis- dom with life (vv. 32-36). Behind human wisdom is the original, uncreat- ed wisdom of God, by which He established all created things in their proper relationships to God and to one another. This means that human wisdom is valid and life-affirming insofar as it proceeds within the con- text provided by divine special revelation (ch. 4 note). | See notes 1:20-33. | men. The Hebrew word usually applies to males, but may extend to all humanity. Wisdom, in the role of the instructor, addresses not sons or pupils, but all people. There is no elite class in the matter of learning wis- dom; it is for all. | See notes 1:4, 22. 8:6 noble things. Princely or valuable things. what is right. The moral element is implied. | truth. The word denotes what is utterly reliable. It is the opposite of wickedness, Proverbs relates truth to wisdom in several places, and here the word of wisdom is described in a way suggestive of divine origin. | righteous. See note on v. 18. | Wisdom is a self-consistent reality. One must be attuned to it in order to learn it. This is another way of saying that all truth is God's truth and without the knowledge of God we cannot know the absolute truth. Cf. the wisdom of Jesus in Matt. 13:10-16; Luke 11:52. | The comparison of wisdom to the most desirable emblems of wealth is a way of emphasizing its value (2:4; 3:14, 15; 8:19-21; Job 28:17). The warning. against crass materialism is obvious. | See 1:4 and note, | The fear of the Lorp. See 1:7; 2:5; 3:7; 9:10 and notes. Wisdom reminds us that the search for an ethic based solely on experience is futile. Education and experience must build on the basis of the faithful- ness and hope provided by God's covenant promises. Ethical systems without the absolute standard of right, goodness, and truth revealed in the Scriptures cannot survive (Ps. 36:9). Pride ... | hate. Wisdom echoes the hatred that God has for evil (6:16; Deut. 12:31; 16:22; Ps. 5:5; Is. 61:8; Jer. 44:4). | counsel. The word means advice derived from wisdom and experi- ence, and also, plans made by joint deliberation‘on a course of action. The same word is used for the mind of God concerning His own plans and purposes (Is. 5:19; 19:17; 25:1; 28:29). Wisdom has access to this counsel. } | The proper function of human rulers is defined by the order of God's creation as revealed in the Word of God (Gen. 1:26-28). Wise ruler- ship begins with the fear of the Lord (Deut. 17:18-20; 1 Kin. 3:6-9; 4:29-34). The Messiah will rule by perfect wisdom (Is. 11:1-3). See “Christians and Civil Government” at Rom. 13:1. | | love those who love me. The statements contrast with wisdom being hidden from fools (1:28, 29). Wisdom cares for her own (4:6, 8, 9). those who seek me... find me. See 2:4, 5; 3:13-15. This suggests a rela- tionship between wisdom and the grace.of God that causes Him to draw near to us (Is. 55:6). Jesus, Himself the final revelation of divine wisdom (1. Cor. 1:24, 30; Col. 2:2, 3), possibly alludes to this verse in Matt. 7:7. | Riches and honor. See 3:2, 16. Solomon's early reign was an exam- ple of the material and social benefits of wisdom (1 Kin. 10:19). righteousness. This means obedience to God's law, extending to the cultivation of right relationships between God, people, and creation. See Rom. 12:18; 1 Tim. 2:1-4. | See note on wv. 10, 11. | The Lorp. The proper name of God as the Redeemer and the Author of the covenant (Ex. 3:15 and notes). God's redemptive covenant with Israel underscores His commitment to creation, for the covenant promis- es culminate in Jesus Christ—the great Seed of Abraham (Gen. 12:7; cf. Gal. 3:16) and Son of David (2 Sam. 7:16; cf. Luke 1:32)—through whom the broken and fallen creation is redeemed (Rom. 8:20-22; 2 Cor. 5:17 note; Col. 1:15-20; Rev. 21:1). possessed me. Wisdom is not a fourth divine person, but an attribute of God that is given expression in creation as well as redemption. In this chapter, wisdom is personified for poetic effect. The attributes of God are eternal, so the figure of wisdom is said to be from “the beginning.” at the beginning of his work. Wisdom is the prior counsel of God's will (Eph. 1:11), the eternal decree that establishes all things in their relation- ships and determines the course of history. the first of his acts of old. Wisdom existed prior to God's self-revelation in His covenant and saving acts. | This hymn-like section presents wisdom as the basis of design in the universe. The focus is unusual, but this view of wisdom does not go against the theology of the covenant and God's saving acts in Israel. The sages were also men of the covenant (1:7; 2:20-22 and notes). The method of wisdom is to emphasize the biblical theology of creation as the basis for understanding our lives as redeemed people of God. | Wisdom was also prior to the creation of the universe. | Job reminds us that creation wisdom ultimately belongs to God alone Uob 38; 39). The “cultural mandate’ assigning to humans the task of understanding creation and exercising dominion over it (Gen. 1:26-28), is the basis for wisdom’s interest in knowing the world of nature (1 Kin. 4:29, 33). This is pursued within the framework established by special revelation (the Scripture) and in the fear of the Lord (1:7 note; 8:1-36 note; 9:10). | | was brought forth. The wise plan of God precedes His action. Reference to being “brought forth” suggests that wisdom is uniquely the child of God, but this is still a poetic device and does not refer to a new divine being. | | was there. Wisdom was prior to creation and a participant in It. Creation is the first great demonstration of the wisdom of God. | fountains of the deep. See Gen. 7:11; 8:2. 8:30 a master workman. Wisdom is now described as the agent of cre- ation. Skilled craftsmanship is an aspect of wisdom (cf. Ex. 31:3), which points to the practical nature of wisdom. See 1:2 and note. | rejoicing . . . delighting. Wisdom reflects the satisfaction expressed in the divine declaration that creation is very good (Gen. 1:31). | blessed. See note 3:13. The blessings of God on obedience are a feature of covenant theology (Deut. 28:1-14; see “God's Covenant of Grace” at Gen. 12:1). Here the word describes the rewards of wisdom (3:13-18). | watching daily at my gates. The pupil attends at the house of the teacher, eager to learn whatever wisdom will impart. | The benefits of wisdom are equated with life itself. To be truly alive is to be rightly related to God, other people, and the created order. See notes 3:2, 18, —— favor from the Lorp. That is, acceptance and goodwill. The sage is not describing an alternative way of gaining acceptance other than that pro- vided in the covenant community and sacrifices. Rather, he describes the richness of the believers’ fellowship with the Lord as their lives are mold- ed by true wisdom (12:2). | hate. To hate wisdom is to hate life, and therefore to love death.
Geneva Bible Notes (1599)
Doth not {a} wisdom cry? and understanding put forth her voice? (a) Solomon declares that man is the cause of his own perdition and that he cannot pretend ignorance, for God calls all men by his word and his works to follow virtue and flee from vice.
John Trapp (1647)
Doth not wisdom cry? and understanding put forth her voice? Doth not wisdom cry? — And shall a harlot be sooner heard than she? Shall men prefer dross before gold, acorns before wheat, a swinesty before a sanctuary, dirty delights and sensual pleasures before peace that passeth all understanding, joy unspeakable and full of glory? Heathen stories Xenophon. tell how Hercules, when he was young, was courted by Virtue on the one hand, and Pleasure on the other; but Pleasure lost her sweet words upon him; he hearkened to Virtue rather. Shall not we to Wisdom? Put forth her voice. — In her ministers, who are criers by office, and must be earnest. Isaiah 58:1 See an instance in holy Bradford. "I beseech you," saith he, "I pray you, I desire you, I crave at your hands with all my very heart, I ask of you with hand, pen, tongue, and mind, in Christ, through Christ, for Christ, for his name, blood, mercy, power, and truth’s sake, my most entirely beloved, that you admit no doubting of God’s final mercies toward you," … Acts and Mon., 1490. Here was a lusty crier indeed. And such another was Mr Perkins, of whom it is said, that in expounding the commandments, when he was catechist of Christ’s College, he applied them so home to his hearers, that he made their very hearts fall down, and their hairs stand upright. Mr Fuller’s Holy State, p. 90.
John Gill (1748)
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.
Matthew Henry (1714)
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.
Jamieson-Fausset-Brown
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.).Wisdomâs fame, call, and exhortation, Proverbs 8:1-9 . Her excellency, nature, and hatred of evil, Proverbs 8:10-13 . Her power, Proverbs 8:14-16 ; and love to the godly, Proverbs 8:17 . Her riches, Proverbs 8:18 ,19 . Her eternity, Proverbs 8:20-30 . Her delight in the children of men, Proverbs 8:31 . An exhortation to true wisdom, Proverbs 8:32 ,33 ; and the blessedness of them that are truly wise, Proverbs 8:34 ,35 . The fruits of sin, Proverbs 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 , Luke 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 John 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 1 Peter 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. Put forth her voice; clearly and audibly instruct men how to avoid those fleshly lusts. He opposeth the inviting words of wisdom to the seducing speeches of the harlot.
Barnes (1832)
A companion picture to that in Proverbs 7 , and serving in some measure to generalize and idealize it. Wisdom also calls Proverbs 8:5 to the "simple" and the "fools," and they have to choose between her voice and that of the temptress.
Cross-References (TSK)
Proverbs 7:27; Proverbs 8:2; Proverbs 8:1; Proverbs 8:6; Proverbs 8:10; Proverbs 8:12; Proverbs 8:15; Proverbs 8:18; Proverbs 8:22; Proverbs 8:32; Proverbs 7:4; Proverbs 2:3; Proverbs 7:15; Proverbs 1:21; Proverbs 7:7; Proverbs 5:13; Proverbs 8:3; Proverbs 8:4; Proverbs 19:18; Songs 2:12; Proverbs 8:5