Proverbs · Chapter 8

V. 1. Wisdom-It is a great question what this wisdom is. Some understand it of the Divine wisdom; others of the second person in the Godhead: and it cannot be denied that some passages 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.

Verse 1. Doth not wisdom cry?] Here wisdom is again personified; but the prosopopoeia is carried on to a greater length than before, and with much more variety. It is represented in this chapter in a twofold point of view: 1. Wisdom, the power of judging rightly, implying the knowledge of Divine and human things. 2. As an attribute of God, particularly displayed in the various and astonishing works of creation. Nor has it any other meaning in this whole chapter, whatever some of the fathers may have dreamed, who find allegorical meanings every where. The wise man seems as if suddenly awakened from the distressful contemplation which he had before him,—of the ruin of young persons in both worlds by means of debauchery,—by the voice of wisdom, who has lifted up her voice in the most public places, where was the greatest concourse of the people, to warn the yet unsnared, that they might avoid the way of seduction and sin; and cause those who love her to inherit substance, and to have their treasuries filled with durable riches.

Verse 1. Doth not wisdom cry — It is a great question what this wisdom is, of which Solomon discourses 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 knows all things, and makes known to men what he judges it necessary or expedient for them to know. This is Bishop Patrick’s opinion, who says, “I take wisdom here, as it signifies in other places of this book, and hath been hitherto described; which Solomon now celebrates for her most venerable antiquity, and introduces like a most beautiful person, no less than a queen, or rather some divine being, who, having finished her own praises, concludes with an earnest invitation unto all to become acquainted with her instructions, if they mean to be happy, and to avoid the greatest miseries. Others, however, understand it of 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,” says Poole, “both may be joined together, and the chapter may be understood of Christ, considered partly in his personal capacity, and partly in regard to his office, which was to impart the mind and will of God to mankind.” This he did, 1st, By revealing it to, and writing it upon, the mind of man at his first creation, John 1:1-4, &c. 2d, By publishing it unto the patriarchs in the time of the Old Testament, 1 Peter 1:11; and 3:18-20. 3d, By declaring it from his own mouth, and by his apostles and ministers under the gospel.

Verse 1. Doth not Wisdom cry? This woman is the reverse of the harlot, in the preseding chapter. She represents true religion clothed in every form of grace and glory: Christ, the Word and Wisdom of God. See on chap. 3.

THE CALL OF WISDOM, 1-4.

In striking contrast with the solicitations of sinful pleasure, presented in the last chapter under the type of an alluring but dissolute woman, the instructor now presents the strongest motives to the pursuit and acquisition of wisdom, which he again personifies and represents under the character of a pure, lovely, benevolent, discreet, and affectionate woman, who earnestly seeks, by all suitable means, to attract to herself the sincere affection of human hearts for a high and noble object, that of conferring all manner of good. Unlike the base character of the preceding chapter, she seeks no covert of darkness and secrecy, but gives her invitations publicly, and in the most frequented places, expostulating with the erring, and setting forth the value of the instruction she imparts, both because of its own intrinsic worth and of the heavenly source whence it emanates.

1. Doth not wisdom cry — Call aloud. The negative form of the question implies an affirmative answer. It is a forcible way of saying that she does these things. The implied answer is dilated in verses 2, 3: compare Proverbs 1:20.

V. 2. High place-Where she may be best seen and heard. Paths-Where many paths meet, where there is a great concourse, and where travellers may need direction.

Verse 2. In the places of the paths.] hbxn tbytn tyb beith nethiboth nitstsabah, “The constituted house of the paths.” Does not this mean the house of public worship? the tabernacle or temple, which stands a centre to the surrounding villages, the paths from all the parts leading to and terminating at it? In such a place, where the holy word of God is read or preached, there in a particular manner does wisdom cry, and understanding lift up her voice. There are the warnings, the precepts, and the promises of eternal truth; there the bread of God is broken to his children, and thither they that will may come and take the water of life freely.

Verses 2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, µydygn, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

2, 3. She standeth — Is stationed, like a person making a public proclamation, in the top of high places, by the way; or, on the top of eminences, by the way side, and in the places of the paths; or, “at home among the paths.” — Miller. The idea conveyed is, that of entire and sought-for publicity, as of one who has an important public message to deliver — important to all. At the gates — Hebrews, At the hand of the gates. At the entry of the city — Hebrew, mouths of the city. At the coming in at the doors — µyjtp, (pethahhim,) means openings, gateways, and might be applied to avenues or other openings; but there is no example of such application. The general idea is, that she makes her proclamation at all places of public resort. “At the entrance of the avenues.” — Stuart. Persons desirous of proclaiming intelligence of great interest sought places where they could be most distinctly and most widely heard. Isaiah 40:9; 52:7, 8; Luke 12:3.

V. 3. Gates-The places of judgment, and of the confluence of people. The entry-To invite passengers at their first coming and to conduct them to her house. The doors-Of her house.

Verse 3. She crieth at the gates] This might be well applied to the preaching of Jesus Christ and his apostles, and their faithful successors in the Christian ministry. He went to the temple, and proclaimed the righteousness of the Most High: he did the same in the synagogues, on the mountains, by the sea-side, in the villages, in the streets of the cities, and in private houses. His disciples followed his track: in the same way, and in the same spirit, they proclaimed the unsearchable riches of Christ. God’s wisdom in the hearts of his true ministers directs them to go and to seek sinners. There are, it is true, temples, synagogues, churches, chapels, &c.; but hundreds of thousands never frequent them, and therefore do not hear the voice of truth: wisdom, therefore, must go to them, if she wishes them to receive her instructions. Hence the zealous ministers of Christ go still to the highways and hedges, to the mountains and plains, to the ships and the cottages, to persuade sinners to turn from the error of their ways, and accept that redemption which was procured by the sacrificial offering of Jesus Christ.

Verses 2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, µydygn, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

Ver. 3. She crieth at the gates, at the entry of the city. The gate was the usual place where the elders sat at proper times, and heard complaints. It is probable that the prophets often addressed the people in the area of the gate. Jeremiah delivered his prediction of the invasion of the Assyrians at the “horsegate.”

But who is this illustrious woman, bearing the appellation of Wisdom? It is in rhetoric a figure called prósopopæia, the essential, eternal, and uncreated Wisdom of God personified. This wisdom has also been expounded to be the law, the holy scriptures, which are able to make us wise to salvation. And again, the Messiah, the Christ, the wisdom and power of God, his person and his ministry, designated in the acts of crying and preaching. How sublimely is the true wisdom introduced,—teaching the nations, and commanding assent. She opens righteousness and life; she unveils immortality, to reclaim the mind from the vanities of the present world. Her lips speak the truth, her ministry is like a sunbeam, chasing before it the darkness of the present age. She presides in the councils of princes, dictates laws salubrious and wise, and leads nations to glory and honour.

2, 3. She standeth — Is stationed, like a person making a public proclamation, in the top of high places, by the way; or, on the top of eminences, by the way side, and in the places of the paths; or, “at home among the paths.” — Miller. The idea conveyed is, that of entire and sought-for publicity, as of one who has an important public message to deliver — important to all. At the gates — Hebrews, At the hand of the gates. At the entry of the city — Hebrew, mouths of the city. At the coming in at the doors — µyjtp, (pethahhim,) means openings, gateways, and might be applied to avenues or other openings; but there is no example of such application. The general idea is, that she makes her proclamation at all places of public resort. “At the entrance of the avenues.” — Stuart. Persons desirous of proclaiming intelligence of great interest sought places where they could be most distinctly and most widely heard. Isaiah 40:9; 52:7, 8; Luke 12:3.

V. 4. O men-To all men without exception.

Verse 4. Unto you, O men] אישים ishim, men of wealth and power, will I call; and not to you alone, for my voice is אדם בני la al beney Adam, “to all the descendants of Adam;” to the whole human race. As Jesus Christ tasted death for every man, so the Gospel proclaims salvation to all: to YOU—to every individual, my voice is addressed. Thou hast sinned; and thou must perish, if not saved by grace.

Verses 2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, µydygn, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

THE CALL OF WISDOM, 1-4.

In striking contrast with the solicitations of sinful pleasure, presented in the last chapter under the type of an alluring but dissolute woman, the instructor now presents the strongest motives to the pursuit and acquisition of wisdom, which he again personifies and represents under the character of a pure, lovely, benevolent, discreet, and affectionate woman, who earnestly seeks, by all suitable means, to attract to herself the sincere affection of human hearts for a high and noble object, that of conferring all manner of good. Unlike the base character of the preceding chapter, she seeks no covert of darkness and secrecy, but gives her invitations publicly, and in the most frequented places, expostulating with the erring, and setting forth the value of the instruction she imparts, both because of its own intrinsic worth and of the heavenly source whence it emanates.

1. Doth not wisdom cry — Call aloud. The negative form of the question implies an affirmative answer. It is a forcible way of saying that she does these things. The implied answer is dilated in verses 2, 3: compare Proverbs 1:20.

V. 5. Ye simple-Who want knowledge, and experience. Fools-Wilful sinners.

Verse 5. O ye simple] פתאים pethaim, ye that are deceived, and with flattering words and fair speeches deluded and drawn away. Ye fools] µylysk kesilim, ye stupid, stiffnecked, senseless people. That preaching is never likely to do much good, that is not pointed; specifying and describing vices, and charging them home on the consciences of transgressors. Where this is not done, the congregation is unconcerned; no man supposes he has any thing to do in the business, especially if the preacher takes care to tell them, “These were the crimes of Jews, Romans, Greeks, of the people at Corinth, Philippi, Thessalonica, Laodicea, and of heathens in general; but I hope better things of you, who have been born in a Christian land, and baptized in the Christian faith.” Thus he arms their consciences in double brass against the good effects of his own teaching.

Verses 2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, µydygn, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

THE EXCELLENT THINGS TO WHICH WISDOM INVITES, 5-21.

5. O ye simple… fools — These terms in our version may be unnecessarily strong. The original would justify inexperienced, unsuspecting; those without culture, untaught and rude, and therefore unprepared for the strategy of the enemy. Wisdom — hmr[, (‘hormah,) shrewdness, sagacity, subtlety. The word is used in a good or bad sense — of course in the good here. Of an understanding heart — Literally, understand the heart; compare Proverbs 15:32; 17:16, in the Hebrew. Heart is to be taken tropically for discretion, prudence, self-government, power to control the appetites. The whole verse is an exhortation to mental and moral culture. “Learn shrewdness, ye simple; and fools, be wise in heart.” — Conant.

Verse 6. Hear; for I will speak of excellent things] נגידים negidim, things which are pre-eminent, and manifestly superior to all others. The teaching is not trifling, though addressed to triflers. The opening of my lips shall be right things.] מישרים meysharim, things which are calculated to correct your false notions, and set straight your crooked ways. Hence she declares,

Verses 2-6. She standeth in the top of high places — Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths — Where many paths meet, where there is a great concourse, and where travellers may need direction. She crieth at the gates — The places of judgment, and of the confluence of the people; at the entry of the city — To invite passengers at their first coming, and to conduct them to her house; at the coming in of the doors — Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call — To all men without exception, even to the meanest and most unworthy. O ye simple — Who want knowledge and experience, and are easily deceived; and ye fools — Wilful sinners. Hear, for I will speak excellent things — Hebrew, µydygn, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons.

6 Excellent things — Noble, princely things; things of primary importance, or plain, obvious things, (ver. 9.) The word is elsewhere always used of persons: see 1 Samuel 9:16; 2 Samuel 5:2, in both which cases the word is rendered captain; that is, foremost, leader. Right things — Straight; the opposite of every thing tortuous, disingenuous, dishonest.

Verse 7. My mouth shall speak truth] TRUTH, without falsity, or any mixture of error, shall be the whole matter of my discourse.

Verses 7-10. For my mouth shall speak truth — Hebrew, hghy, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c. — I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth — All my precepts, promises, threatenings; are in righteousness — Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c. — Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers. They are all plain — Evident and clear, or right, just, and good; to him that understandeth — To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge — That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver — Rather than silver, that is, preferably to silver: or, the meaning may be, “Give not your heart to money, if you would possess wisdom.” For he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom.

7. My mouth shall speak — More literally, my palate meditates truth; only that which is true Ëj, (hhekh,) mouth or palate means the inner part of the mouth, the seat of taste, often used for the mouth as the organ of taste and speech. Job 31:30; Song of Solomon 5:16. The language, says Zockler, implies rather the inward moulding of the word; the reflective consideration that precedes speech.

Verse 8. All the words-are in righteousness] qdxb betsedek, in justice and equity, testifying what man owes to his God, to his neighbour, and to himself; giving to each his due. This is the true import of qdx tsadak. There is nothing froward] ltpn niphtal, tortuous, involved, or difficult. Or perverse] vq[ ikkesh, distorted, leading to obstinacy. On the contrary,

Verses 7-10. For my mouth shall speak truth — Hebrew, hghy, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c. — I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth — All my precepts, promises, threatenings; are in righteousness — Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c. — Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers. They are all plain — Evident and clear, or right, just, and good; to him that understandeth — To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge — That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver — Rather than silver, that is, preferably to silver: or, the meaning may be, “Give not your heart to money, if you would possess wisdom.” For he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom.

8. In righteousness — Are righteous, fair, honest. Froward — Literally, twisty, crafty, tricky, deceitful.

V. 9. To him-Whose mind God hath enlightened. To them-That are truly wise.

Verse 9. They are all plain] נכחים nechochim, straight forward, over against every man, level to every capacity. This is true of all that concerns the salvation of the soul.

To them that find knowledge.] When a man gets the knowledge of himself, then he sees all the threatenings of God to be right. When he obtains the knowledge of GOD in Christ, then he finds that all the promises of God are right-yea and amen.

Verses 7-10. For my mouth shall speak truth — Hebrew, hghy, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c. — I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth — All my precepts, promises, threatenings; are in righteousness — Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c. — Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers. They are all plain — Evident and clear, or right, just, and good; to him that understandeth — To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge — That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver — Rather than silver, that is, preferably to silver: or, the meaning may be, “Give not your heart to money, if you would possess wisdom.” For he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom.

9. Plain — Rather, in front of one; hence easily seen. To them that find knowledge — Or, have found; that is, those possessing knowledge; the intelligent, the educated. However obscure these teachings may be to the untaught, gross, and sensual, they will be readily apprehended by well disposed and disciplined minds.

V. 10. And not silver-Rather than silver.

Verse 10. Receive my instruction, and not silver] A Hebrew idiom; receive my instruction in preference to silver.

Verses 7-10. For my mouth shall speak truth — Hebrew, hghy, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c. — I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth — All my precepts, promises, threatenings; are in righteousness — Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c. — Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers. They are all plain — Evident and clear, or right, just, and good; to him that understandeth — To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge — That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver — Rather than silver, that is, preferably to silver: or, the meaning may be, “Give not your heart to money, if you would possess wisdom.” For he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom.

10, 11. Receive, etc. — Having recommended the character and quality of her instructions, she again urgently presses the acceptance of them. Instruction — Discipline, correction, precepts of restraint. See Proverbs 1:2, and note. Rubies — Or, pearls. Things that may be desired — All desirable things. Comp. ver. 19. Wisdom had begun to specify silver, gold, pearls; but cuts the matter short by including all valuable and desirable things. Her teachings are more valuable than all else. Comp. 3:15.

Verse 11. Wisdom is better than rubies] See on Proverbs 3:15.

10, 11. Receive, etc. — Having recommended the character and quality of her instructions, she again urgently presses the acceptance of them. Instruction — Discipline, correction, precepts of restraint. See Proverbs 1:2, and note. Rubies — Or, pearls. Things that may be desired — All desirable things. Comp. ver. 19. Wisdom had begun to specify silver, gold, pearls; but cuts the matter short by including all valuable and desirable things. Her teachings are more valuable than all else. Comp. 3:15.

V. 12. I dwell-My inseparable companion is prudence to govern all my actions, and to direct the actions of others. Find out-I help men to find out. Inventions-Of all ingenious contrivances for the glory of God, and for the good of men.

Verse 12. I wisdom dwell with prudence] Prudence is defined, wisdom applied to practice; so wherever true wisdom is, it will lead to action, and its activity will be always in reference to the accomplishment of the best ends by the use of the most appropriate means. Hence comes what is here called knowledge of witty inventions, axma twmzm דעת daath mezimmoth emtsa, “I have found out knowledge and contrivance.” The farther wisdom proceeds in man, the more practical knowledge it gains; and finding out the nature and properties of things, and the general course of providence, it can contrive by new combinations to produce new results.

Verse 12. I wisdom dwell with prudence — I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others. This is said because some persons have much knowledge and wit, but not discretion. And find out — I help men to find out; witty inventions — Of all ingenious designs and contrivances for the glory of God, and for the good of mankind. “It is the eternal Wisdom that speaks here. She it is from whom all the light and all the knowledge of the wise proceed; all that is true and useful in the understanding and inventions of the human spirit; but above all, the sciences which tend to virtue, and which have God for their end.” — Dodd.

12. I wisdom dwell with prudence — “I inhabit prudence.” — Stuart. “Have made a dwelling of subtlety.” — Miller. The thought is, that of intimate association. The wisdom of this book is not merely speculative knowledge, not science merely, but intimately associated with this, practical sagacity. So hmr[, (‘hormah,) or prudence, may be rendered here. Find out knowledge of witty inventions — I discover the science of ingenious things — I am the patron of works or plans of ingenuity. twmzm, (mezimmoth,) witty inventions, is something often thought upon or revolved in the mind; stands connected with well considered plans. It may have a bad sense, as plots, devices; but is here employed in a good sense. (Stuart.) “Prudence here denotes right knowledge in special cases, in contrast with the more comprehensive idea of intelligence in general — the practical realization of the higher principle of knowledge found in wisdom.” — Elster.

Verse 13. The fear of the Lord is to hate evil] As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the evil way; and love to goodness will lead him to do what is right in the sight of God, under the influence of that Spirit which has given the hatred to evil, and inspired the love of goodness: hence this implies the sum and substance of true religion, which is here termed the fear of the Lord.

Verse 13. The fear of the Lord — Which he had before said to be the beginning of wisdom; is to hate evil — It consists in a careful abstinence from all sin, and that not from carnal or prudential motives, but from real hatred to it, on account of its contrariety to the divine nature and attributes, its opposition to God’s word and will, its infinite evil in itself, and its eternally destructive consequences; pride — Which he mentions first, as that which is most hateful to God, and most opposite to true wisdom, and to the genuine fear of God, which constantly produces humility; and the evil way — All wicked actions, especially sinful customs and courses; and the froward mouth, do I hate — False doctrines, and bad counsels, and deceits.

13. The fear of the Lord — JEHOVAH. A phrase equivalent to our term true piety. (See Proverbs 1:7, and note.) Is to hate evil — That is, true piety, or true religion, produces a hatred of all evil. This is its essence. Certain forms of evil are then specified. Pride, and arrogancy — Lofty feelings and lofty thoughts of one’s self. The evil way — All wicked courses of conduct. And the froward mouth — All perverse and perverting speech. These four appellations seem to cover the feelings, thoughts, words, and actions. The man of piety, the votary of divine Wisdom, must, like her, hate all manner of evil, and consequently love and practice all manner of good. Compare Proverbs 1:7, 29; 2:5; 3:7; 9:10. On froward, compare Proverbs 2:12; 10:31.

V. 14. Wisdom-All solid and substantial and useful wisdom is assential to me.

Verse 14. Counsel is mine] Direction how to act in all circumstances and on all occasions must come from wisdom: the foolish man can give no counsel, cannot show another how he is to act in the various changes and chances of life. The wise man alone can give this counsel; and he can give it only as continually receiving instruction from God: for this Divine wisdom can say, hyvwt TUSHIYAH, substance, reality, essence, all belong to me: I am the Fountain whence all are derived. Man may be wise, and good, and prudent, and ingenious; but these he derives from me, and they are dependently in him. But in me all these are independently and essentially inherent.

And sound wisdom] See above. This is a totally false translation: hyvwt tushiyah means essence, substance, reality; the source and substance of good. How ridiculous the support derived by certain authors from this translation in behalf of their system! See the writers on and quoters of Prov viii.

I have strength.] Speaking still of wisdom, as communicating rays of its light to man, it enables him to bring every thing to his aid; to construct machines by which one man can do the work of hundreds. From it comes all mathematical learning, all mechanical knowledge; from it originally came the inclined plane, the wedge, the screw, the pulley, in all its multiplications; and the lever, in all its combinations and varieties, came from this wisdom. And as all these can produce prodigies of power, far surpassing all kinds of animal energy, and all the effects of the utmost efforts of muscular force; hence the maxim of Lord Bacon, “Knowledge is power,” built on the maxim of the tushiyah itself; hrwbg yl li geburah, MINE IS STRENGTH.

Verses 14, 15. Counsel is mine, and sound wisdom — Hebrew, hyvwtw, and essence, that is, all solid, substantial, and useful wisdom is natural and essential to me. I am understanding — By my nature and essence. Or, I am the author of understanding. I have strength — Courage, resolution, and power, to execute all my counsels, and to conquer all difficulties. By me kings reign — They obtain their kingdoms by my appointment and providence; and if they rule their kingdoms wisely and justly, it is by my counsel and assistance. And princes decree justice — Their injustice or wickedness is from themselves, but all the just and good things which they do they owe to my guidance and aid. “All authority and power come from God; and all those who are established over others have received from the author of this wisdom all their superiority. Whether God gives a prince in his anger or in his mercy, it is he who hath established him; nor can they worthily exercise their power without the succours and assistance of wisdom. A prince may be a prince without having wisdom; but without it he can neither be a good nor a happy prince. Wisdom is the very first of royal qualities. The best and most excellent present which God can give to men, is a just and virtuous prince, and one like himself.” — Dodd.

14. Counsel is mine, etc. — It is doubtful whether this rendering gives the precise idea of the original. Perhaps the following more nearly expresses it: Stability and reality belong to me; that is, I teach that which is durable and real. The latter clause Stuart renders: “As for me, my might is understanding;” that is, with me understanding is strength: Bacon’s maxim, “Knowledge is power.” This is, probably, introductory to what follows.

V. 15. By me-They rule their kingdoms wisely and justly, by my counsel and assistance. Their injustice is from themselves, but all the good they do, they owe to my conduct.

Verse 15. By me kings reign] Every wise and prudent king is such through the influence of Divine wisdom. And just laws and their righteous administration come from this source. In this and the following verse five degrees of civil power and authority are mentioned. 1. מלכים melachim, KINGS. 2. רזנים rozenim, CONSULS. 3. µyrc sarim, PRINCES, CHIEFS of the people. 4. נדיבים nedibim, NOBLES. And 5. µycpv shophetim, JUDGES or CIVIL MAGISTRATES. All orders

of government are from God. Instead of xra ycpv shophetey arets,”judges of the earth,”

qrx ycpv shophetey tsedek, “righteous judges,” or “judges of righteousness,” is the reading of one hundred and sixty-two of Kennicott’s and Deuteronomy Rossi’s MSS., both in the text and in the margin, and of several ancient editions. And this is the reading of the Vulgate, the Chaldee, and the Syriac, and should undoubtedly supersede the other.

Verses 14, 15. Counsel is mine, and sound wisdom — Hebrew, hyvwtw, and essence, that is, all solid, substantial, and useful wisdom is natural and essential to me. I am understanding — By my nature and essence. Or, I am the author of understanding. I have strength — Courage, resolution, and power, to execute all my counsels, and to conquer all difficulties. By me kings reign — They obtain their kingdoms by my appointment and providence; and if they rule their kingdoms wisely and justly, it is by my counsel and assistance. And princes decree justice — Their injustice or wickedness is from themselves, but all the just and good things which they do they owe to my guidance and aid. “All authority and power come from God; and all those who are established over others have received from the author of this wisdom all their superiority. Whether God gives a prince in his anger or in his mercy, it is he who hath established him; nor can they worthily exercise their power without the succours and assistance of wisdom. A prince may be a prince without having wisdom; but without it he can neither be a good nor a happy prince. Wisdom is the very first of royal qualities. The best and most excellent present which God can give to men, is a just and virtuous prince, and one like himself.” — Dodd.

Ver. 15. Princes decree justice. Hebrews µynzr roznim, counsellors, the king’s ministers.

15, 16. By me princes rule, etc. — The meaning is well given by Patrick: “Kings themselves sit not fast on their thrones, though placed there by God himself, unless they be ruled by me. In vain do their great captains and other ministers endeavour to defend them, but under the conduct and protection of my discipline.” The various terms here employed denote civil rulers of different degrees and kinds, supreme and subordinate. If rulers would rule well — prosperously and permanently — they must rule in accordance with the dictates of wisdom, which means not low cunning, political strategy, unprincipled management, party trickery, and official fraud; but high, honourable, and just aims and actions, in accordance with the principles of righteousness and truth. Comp. Job 12:13; Isaiah 32:1.

Ver. 16. By me princes rule. Hebrews µyrv sherim, rulers, or chiefs of the people.

15, 16. By me princes rule, etc. — The meaning is well given by Patrick: “Kings themselves sit not fast on their thrones, though placed there by God himself, unless they be ruled by me. In vain do their great captains and other ministers endeavour to defend them, but under the conduct and protection of my discipline.” The various terms here employed denote civil rulers of different degrees and kinds, supreme and subordinate. If rulers would rule well — prosperously and permanently — they must rule in accordance with the dictates of wisdom, which means not low cunning, political strategy, unprincipled management, party trickery, and official fraud; but high, honourable, and just aims and actions, in accordance with the principles of righteousness and truth. Comp. Job 12:13; Isaiah 32:1.

V. 17. I love-I do not despise their love, but kindly accept it and recompence it with my love and favour. Early-With sincere affection and diligence, which he mentions as the evidence of their love.

Verse 17. I love them that love me] Wisdom shows itself; teaches man the knowledge of himself; shows him also the will of God concerning him; manifests the snares and dangers of life, the allurements and unsatisfactory nature of all sensual and sinful pleasures, the blessedness of true religion, and the solid happiness which an upright soul derives from the peace and approbation of its Maker. If, then, the heart embraces this wisdom, follows this Divine teaching, and gives itself to God, his love will be shed abroad in it by the influence of the Holy Spirit. Thus we love God because he hath first loved us and the more we love him, the more we shall feel of his love, which will enable us to love him yet more and more; and thus we may go on increasing to eternity. Blessed be God!

And those that seek me early shall find me.] Not merely betimes in the morning, though he who does so shall find it greatly to his advantage; (see on Psalm 4:1-8;) but early in life-in youth, and as near as possible to the first dawn of reason. To the young this gracious promise is particularly made: if they seek, they shall find. Others, who are old, may seek and find; but never to such advantage as they would have done, had they sought early. Youth is the time of advantage in every respect: it is the time of learning, the time of discipline; the time of improvement, the time of acquiring useful, solid, and gracious habits. As the first-fruits always belong to God, it is God’s time; the time in which he is peculiarly gracious; and in which, to sincere youthful seekers, he pours out his benefits with great profusion. “They that seek me early shall find me.” Hear, ye young, and ye little ones! God offers himself now to you, with all his treasures of grace and glory. Thank him for his ineffable mercy, and embrace it without delay.

Verses 17, 18. I love them that love me — I do not despise their love, though it be but a small and inconsiderable thing to me, but I kindly accept it, and will recompense it with my love and favour; and those that seek me early — That is, with sincere affection, and great diligence, and above all other persons or things in the world; shall find me — Shall not seek in vain, but shall obtain that wisdom which they so highly prize. Observe well, reader, in order that we may seek for wisdom with the earnestness she merits, we must know her value, and love her. We do not desire, much less do we earnestly seek that, the excellence and utility of which we do not know. We must therefore sincerely and importunately ask of God this knowledge, that, understanding the worth and necessity of wisdom, we may fervently desire and love her; and then, in proportion as this love increases, wisdom will more abundantly communicate herself to us: and “the more early in life we begin this search, the more shall we engage the love, and consequently the encouragement of this divine and blessed monitor.” — Dodd. Riches and honour are with me — To bestow on those that love me, who shall have as much of them as infinite wisdom sees will be for their good: see on Proverbs 3:16, and 4:7-9. Yea, durable riches and righteousness — Riches honestly gotten, not by fraud and oppression, but in the way of justice and fair dealing; and riches charitably used, for alms are called righteousness. Those that have their wealth from God’s blessing on their industry, and that have a heart to do good with it, have riches and righteousness, and such riches will be durable. “Wealth gotten by vanity,” says Henry, “will soon be diminished, but that which is well got will wear well, and will be left to children’s children; and that which is spent in works of piety and charity is put out to the best interest, and so will be durable; for the friends made by the mammon of unrighteousness, when we fail, will receive us into everlasting habitations, Luke 16:9.”

Ver. 17. I love them that love me. This matron from heaven casts encouraging regards on lovely youths, shocked at the horrors of vice, and desirous of finding the truth. Those whose judgments are gained by the glory of celestial doctrine, and whose hearts are touched with the drawings of grace; those who seek with contrite hearts, with intensity of mind, and watch and wait more than they who watch for the morning. To these belong the promise, those that seek me early shall find me. Not only those who seek in early years, but those who make religion their first and grand concern. They shall find their darkness and their fears chased away; the cheering rays of the sun of righteousness, the love of God shall be shed abroad in their heart, and their souls shall exult in the joys of remission. Oh what a contrast between the disciples of wisdom, and the victims of the harlot. Glory and virtue attend the one, while the shades and horrors of hell hide and overwhelm the other.

17. I love, etc. — This and the following verses to 21, are probably a continuation of the train of thought begun at verse 13. Seek me early — Or, speedily, earnestly. As though Wisdom had said, Seeing that my favour and guidance are essential to real success, especially to those in high places, this one thing is necessary the obtaining them, namely, to love me, to seek me, speedily and earnestly. If they love me they will thus seek me, and if they thus seek me they shall find me. For illustrations see 1 Kings 3:5-14; James 1:5.

Verse 18. Riches and honour are with me] Often the wise, prudent, and discreet man arrives literally to riches and honour; but this is not always the case. But there are other riches of which he never fails; and these seem to be what Solomon has particularly in view, durable riches and righteousness; the treasure deposited by God in earthen vessels.

Verses 17, 18. I love them that love me — I do not despise their love, though it be but a small and inconsiderable thing to me, but I kindly accept it, and will recompense it with my love and favour; and those that seek me early — That is, with sincere affection, and great diligence, and above all other persons or things in the world; shall find me — Shall not seek in vain, but shall obtain that wisdom which they so highly prize. Observe well, reader, in order that we may seek for wisdom with the earnestness she merits, we must know her value, and love her. We do not desire, much less do we earnestly seek that, the excellence and utility of which we do not know. We must therefore sincerely and importunately ask of God this knowledge, that, understanding the worth and necessity of wisdom, we may fervently desire and love her; and then, in proportion as this love increases, wisdom will more abundantly communicate herself to us: and “the more early in life we begin this search, the more shall we engage the love, and consequently the encouragement of this divine and blessed monitor.” — Dodd. Riches and honour are with me — To bestow on those that love me, who shall have as much of them as infinite wisdom sees will be for their good: see on Proverbs 3:16, and 4:7-9. Yea, durable riches and righteousness — Riches honestly gotten, not by fraud and oppression, but in the way of justice and fair dealing; and riches charitably used, for alms are called righteousness. Those that have their wealth from God’s blessing on their industry, and that have a heart to do good with it, have riches and righteousness, and such riches will be durable. “Wealth gotten by vanity,” says Henry, “will soon be diminished, but that which is well got will wear well, and will be left to children’s children; and that which is spent in works of piety and charity is put out to the best interest, and so will be durable; for the friends made by the mammon of unrighteousness, when we fail, will receive us into everlasting habitations, Luke 16:9.”

18. As a motive to such loving and seeking, she assures them that those things which men desire most are in her keeping, and she bestows them upon her votaries. Durable riches — qt[ ˆwh, (hon ‘hathek,) antique or transmitted wealth, that which passes down from generation to generation of those who love her; honours, dignities, possessions, descending to children and children’s children. “Increasing riches.” — Zockler. Ill-gotten gains are seldom thus transmitted; but these are durable, because, says Patrick, “they are not gotten either by oppression or niggardice;” for I teach men to do justly, and to love mercy. And righteousness — hqdx. Some think the word means here the fruits of righteousness — prosperity. It sometimes has this sense. We may suggest virtue, that is, this wealth, obtained in accordance with the principles of divine wisdom, shall descend to posterity accompanied by virtue or piety. Inherited wealth is generally a corrupter of virtue and a curse. The lovers of wisdom have the promise that it shall not be so with theirs.

19. Gold — xwrj, rendered fine gold in Proverbs 3:14, where see note. zp, paz, refined gold. My revenue — Not that which I receive, but which I bestow; the income which comes from practicing my precepts. Psalm 19:10; 21:3; Song of Solomon 5:11.

Verse 20. I lead in the way of righteousness] Nothing but the teaching that comes from God by his word and Spirit can do this.

Verses 20, 21. I lead in the way of righteousness — In the way of truth, justice, and mercy, of holiness and happiness; the way in which God would have men to walk, and which will certainly bring them to the desired end. In the midst of the paths of judgment, keeping at an equal distance from both extremes, and from the very borders of them. That I may cause, &c., to inherit substance — Substantial, true, and satisfying happiness; which is here opposed to all worldly enjoyments, which are but mere shadows, and dreams of felicity, Proverbs 23:5.

20, 21. I lead — Ëlha, perhaps better, I move habitually; that is, as the leader and exemplar of my votaries: for the purpose stated in the next verse. Righteousness — Rectitude. Judgment — Judicial or

administrative justice. Substance — All real substantial good. Treasures — Treasuries, storehouses. “That I may insure abundance to those who love me.” — Zockler. “So results a heritage to those who love me.” — Miller. Thus ends this head of the discourse of wisdom. How magnificent and substantial the blessings she holds out to her votaries! How great the contrast between her and the syren of voluptuous pleasure! The lovers of a short-lived, carnal indulgence plunge speedily into utter misery and ruin: the lovers of heavenly wisdom secure to themselves and their posterity permanent good of the highest kind. It may positively be true, that in the mind of the writer these blessings did not go beyond the present life. But we, to whom life and immortality are fully brought to light by the Gospel, may extend and amplify the principles here laid down, to the laying hold of the spiritual and eternal. We may carry forward the promises and propositions of wisdom, so as to include “the life that is to come;” “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4, 5. The following verses are admired by all critics as a composition of wonderful excellence. The general subject is the same as the preceding; the personification is continued; but wisdom, instead of being regarded as a quality or attribute of man, is presented, in a bold prosopopoeia, as an attribute of God himself. The design is to show the claims of wisdom on the ground of her antiquity, her divine origin, and her sympathy with man.

V. 21. Substance-Substantial happiness: opposed to all worldly enjoyments, which are but mere shadows.

Verses 20, 21. I lead in the way of righteousness — In the way of truth, justice, and mercy, of holiness and happiness; the way in which God would have men to walk, and which will certainly bring them to the desired end. In the midst of the paths of judgment, keeping at an equal distance from both extremes, and from the very borders of them. That I may cause, &c., to inherit substance — Substantial, true, and satisfying happiness; which is here opposed to all worldly enjoyments, which are but mere shadows, and dreams of felicity, Proverbs 23:5.

Ver. 21. I will fill their treasures, with corn and wine, with gold and silver, with every blessing of the covenant. This is the double portion of temporal and spiritual good, everywhere promised and understood as the heritage of the righteous. Psalm 112.

20, 21. I lead — Ëlha, perhaps better, I move habitually; that is, as the leader and exemplar of my votaries: for the purpose stated in the next verse. Righteousness — Rectitude. Judgment — Judicial or

administrative justice. Substance — All real substantial good. Treasures — Treasuries, storehouses. “That I may insure abundance to those who love me.” — Zockler. “So results a heritage to those who love me.” — Miller. Thus ends this head of the discourse of wisdom. How magnificent and substantial the blessings she holds out to her votaries! How great the contrast between her and the syren of voluptuous pleasure! The lovers of a short-lived, carnal indulgence plunge speedily into utter misery and ruin: the lovers of heavenly wisdom secure to themselves and their posterity permanent good of the highest kind. It may positively be true, that in the mind of the writer these blessings did not go beyond the present life. But we, to whom life and immortality are fully brought to light by the Gospel, may extend and amplify the principles here laid down, to the laying hold of the spiritual and eternal. We may carry forward the promises and propositions of wisdom, so as to include “the life that is to come;” “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4, 5. The following verses are admired by all critics as a composition of wonderful excellence. The general subject is the same as the preceding; the personification is continued; but wisdom, instead of being regarded as a quality or attribute of man, is presented, in a bold prosopopoeia, as an attribute of God himself. The design is to show the claims of wisdom on the ground of her antiquity, her divine origin, and her sympathy with man.

V. 22. Possessed me-As his son by eternal generation, before the beginning. Of old-His works of creation.

Verse 22. The Lord possessed me in the beginning of his way] Wisdom is not acquired by the Divine Being; man, and even angels, learn it by slow and progressive degrees; but in God it is as eternally inherent as any other essential attribute of his nature. The Targum makes this wisdom a creature, by thus translating the passage: hytyrb vyrb ynarb ahla Elaha barani bereish biriteiah, “God created me in the beginning of his creatures.” The Syriac is the same. This is as absurd and heretical as some modern glosses on the same passage.

Verses 22-26. The Lord possessed me — As his eternal Wisdom and Word, which was in the beginning with him, John 1:1, and in him, John 14:10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John 1:14. Before his works of old — His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Colossians 1:17. I had glory with the Father, says this eternal wisdom, before the world was, John 17:5. I was set up from everlasting — Hebrew, ytksn, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John 1:1, &c.; Colossians 1:16, 17; Hebrews 1:3, and many other places. From the beginning — Before which there was nothing but a vast eternity; or ever the earth was — Which he mentions, because this, together with the heaven, was the first of God’s visible works. When there were no depths — No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth — Begotten of my Father. Before the mountains were settled — Or fixed by the roots in the earth. While as yet he had not made the earth — That is, the dry land, called earth, after it was separated from the waters, Genesis 1:10. Nor the fields — The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part — Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world — Of this lower part of the world, which consists of dust.

Ver. 22. The Lord possessed me in the beginning of his way. Hebrews ynnq kanani, he created me, he possessed me. The latter acceptation is here the true reading, as is evident from Genesis 4:1. Eve exclaimed, on the birth of Cain, kaniti, I have gotten a man from the Lord. Now Eve did not create, but possessed her son. So is the sense of the new-testament assertions, that Christ is the word, the wisdom, and power of God. He is the only-begotten in the bosom of the Father. His words are, “I and my Father are one: as the Father knoweth me, even so know I the Father.” But the LXX having translated the text, ektise me, created me, which is evidently the wrong acceptation, both here and in Ecclus. 24., Arius contended that “if the Father begat the Son, he that was begotten had a beginning of existence; from which it is apparent that there was a time when the Son was not; from which this is a plain consequence, that he derived his existence from nothing;—that being a creature, he was liable to change;—and that, had it not been for our sakes, Christ had never existed.” These are the bold words of Arius, and of the Socinians. Against these, and all such allegations, it was in vain that Alexander, bishop of Alexandria, affirmed, that no paternity could be added to the Father, and no filiation could be added to the Son. In vain did he allege that the Son was begotten before the womb of the morning, Psalm 110:3; that his goings forth were of old from everlasting, Micah 5:2; that he is the brightness of the Father’s glory, and the express image of his person; that he who hath seen the Son, hath seen the Father; and that Christ is the same yesterday, to-day, and for ever. Arius presently had a dozen presbyters and bishops to espouse his cause. The eastern churches were shook to their centre, yet they could not shake the rock on which the church is built, that Jesus is the Christ, the Son of the living God. The issues were, that nearly a hundred bishops and presbyters assembled in council at Alexandria, and deposed Arius and his adherents. After awhile the emperor Constantine convened three hundred and eighteen bishops and presbyters at Nice, a city on the Asiatic shore, near Constantinople; and all of them, excepting five, drew up and subscribed the Nicene creed, That Christ is God of God, Light of light, very God of very God, begotten, not made, being of one substance with the Father.

Those three hundred and eighteen bishops comprised every thing in the church which was venerable in age, illustrious in wisdom and virtue, and that could hand down to us the christian faith, as once delivered to the saints. They were spiritually the grandchildren of the apostles, and apostolic men. There is neither doubt, nor shadow of doubt, but that the Omoousion faith, that the Son is one substance with the Father, was the faith of the whole primitive church. So are their sweet and most delightful hymns, sung in the church from the beginning, and cited about the year 200 by Clemens of Alexandria.

Logov aenaov, The Word perennial,

Aiwn apletov, To ages infinite,

Fov aidion. The Light eternal.

HEAVENLY ORIGIN OF WISDOM, 22-31.

22. Possessed me… of old — Literally, from then, since. Great controversies have been held over this word. Great theological questions have been supposed involved. Hence the earnestness of the disputants. “I will also show mine opinion.”

(1.) It is an error to lay too much stress upon words, especially on their etymology, in a poetical composition, in order to deduce nice theological distinctions. Theology is a science, and requires words to be used in an accurate, well defined, scientific manner, in statements and disquisitions. The object of poetry is different, and seeks to arrange them in an ornate, esthetic mode, partly for the purpose of moving the passions. The strict etymological meaning of words is very little regarded in poetry, only as it contributes to an esthetic effect; nay, it is very frequently departed from purposely, for the same effect. These considerations are to be borne in mind in drawing theological propositions from poetic language. There are, doubtless, doctrines involved in the sacred poetic compositions, but they are not so much to be learned from the etymological or even conventional sense of individual words, as from the general scope, tenor, and drift of the passage. It is the very essence of poetic genius and inspiration to conceive of things in a mode different from the vulgar reality, and so to represent them in poetic language. Poesy, so to speak, sees things with her own eyes, invests them with her own hues and forms, and exhibits them according to her own fancies. When theology, for her own purposes, becomes interested in these esthetic creations, she must learn to distinguish the shadow from the substance; above all, she must avoid the mistake of regarding an ornament as an essential part of the building; a poetic conception of a thing for the scientific statement of an eternal verity.

(2.) The Hebrew term for “possessed,” hnq, kanah, is a word used, in its various inflections, with a great variety of significations. As usual, these significations are related to each other, and it is, perhaps, impossible at this day to tell which is the original one; nor if we could would it help the matter, for how do we know that the royal poet used the word in that particular sense here? It is just as likely to have been used in a secondary as in a primary sense. The following are some of the meanings given to it in the dictionaries. Gesenius says, “Perhaps the primary idea is to set upright, to erect, kindred with ˆwq, kun, and ˆwk, khun; then, to found, to create; to get, to gain, to obtain; to own, to possess: Niphal, to be bought: Hiphil, to sell.” Bagster’s Analyt., “To form, to create; to get, acquire, obtain; to buy, purchase, redeem, possess. Hiphil, to buy.”

As to the nouns derived from it: ˆynq, kinyan, (Psalm 104:24,) is rendered in our version riches, (the lexicons say creatures,) also acquisition, purchase, possession, wealth; hnqm, mikneh, purchase, possession, riches, wealth, (but chiefly in cattle;) hnqm, miknah, purchase, things purchased, price of purchase, possession. The participle, hnq, koneh, signifies owner, possessor, master, and, some think, creator. So far as discovered there is no place where this word, (possessed,) in any of its inflections, necessarily involves the idea of creation proper, as we understand that word. Our translators have very properly avoided giving it that sense in any case. The primary idea was probably, to hold, to contain, which, by an easy transition, as in other tongues, passed over into holding as property, or possessing; only another step takes us to the idea of getting, acquiring; and closely allied to this is that of originating, as our property: that is, as we say, making money, creating wealth. The most frequent use of the term is to express the relation of possessor and possessed, and the translators were probably right in rendering it by that term here. In this book there is no other place where the word could, with any plausibility, be translated by the verb create. Who would think of rendering Proverbs 4:7: Create wisdom, and with all thy creating, create understanding? The usus loquendi in this book is wholly against the translation of Proverbs 8:22, by our verb “created.” Stuart, Zockler, and others contend stoutly for created. In conformity with the remarks above, in (1,) we would not object to it, if the sense and usage of the word by any means required it. But they do not: rather, the reverse. There are terms in the above verses in respect to wisdom which imply and express origination; but it seems fitting that in the setting out the poet should express the idea that wisdom belongs inherently to God. That at the beginning of his creative acts, whenever that was, she was his: yea, and before his most ancient works. Stuart renders the verse thus: “Jehovah created me, the firstling of his way, before his works, long ago.”

V. 23. Set up-Heb. anointed, constituted to be the person by whom the Father resolved to do all his works, to create, to uphold and govern and judge, to redeem and save the world. From the beginning-Before which, there was nothing but a vast eternity. The earth-Which together with the heaven, was the first of God’s visible works.

Verse 23. I was set up from everlasting] ytksn nissachti, “I was diffused or poured out,” from Ësn nasach, “to diffuse, pour abroad, as a spirit or disposition,” Isaiah 29:10. See Parkhurst. Or from Ës sach, “to cover, overspread, smear over, as with oil;” to be anointed king. Hence some have translated it, principatum habui, I had the principality, or was a ruler, governor, and director, from eternity. All the schemes, plans, and circumstances, relative to creation, government, providence, and to all being, material, animal, and intellectual, were conceived in the Divine mind, by the Divine wisdom, from eternity, or ever the earth was. There was no fortuitous creation, no jumbling concourse of original atoms, that entered into the composition of created beings; all was the effect of the plans before conceived, laid down, and at last acted upon by God’s eternal wisdom.

Verses 22-26. The Lord possessed me — As his eternal Wisdom and Word, which was in the beginning with him, John 1:1, and in him, John 14:10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John 1:14. Before his works of old — His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Colossians 1:17. I had glory with the Father, says this eternal wisdom, before the world was, John 17:5. I was set up from everlasting — Hebrew, ytksn, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John 1:1, &c.; Colossians 1:16, 17; Hebrews 1:3, and many other places. From the beginning — Before which there was nothing but a vast eternity; or ever the earth was — Which he mentions, because this, together with the heaven, was the first of God’s visible works. When there were no depths — No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth — Begotten of my Father. Before the mountains were settled — Or fixed by the roots in the earth. While as yet he had not made the earth — That is, the dry land, called earth, after it was separated from the waters, Genesis 1:10. Nor the fields — The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part — Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world — Of this lower part of the world, which consists of dust.

Ver. 23. I was set up from everlasting. Hebrews µlw[m mai-ôlam, ab eternitate. Psalm 90:2, and Micah 5:2, agree with this. When the word is used of God, or his attributes, it properly designates eternity.

23. I was set up from everlasting — Rather, from eternity, or from unknown ages, I was anointed. From the beginning — Before the earth existed. Anointing was the initiating ceremony into high office among the Hebrews; hence the word is equivalent to appointing, constituting, inaugurating. Wisdom was installed in her high functions from eternity. The other expressions, “from the beginning,” “or ever the earth,” are paraphrastic, exegetical, or qualificative. µlw[, (‘holam,) rendered everlasting, is not as definite in its signification as our word eternity. It means indefinite or unknown duration. The terms following it define its meaning here.

V. 24. No depths-No abyss or deep waters. Brought forth-Begotten of my father.

Verse 24. When there were no depths] twmht tehomoth, before the original chaotic mass was formed. See Genesis 1:2. I was brought forth] ytllwj cholalti, “I was produced as by labouring throes.” Mr. Parkhurst thinks that the heathen poets derived their idea of Minerva’s (wisdom’s) being born of Jupiter’s brain, from some such high poetic personification as that in the text.

Verses 22-26. The Lord possessed me — As his eternal Wisdom and Word, which was in the beginning with him, John 1:1, and in him, John 14:10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John 1:14. Before his works of old — His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Colossians 1:17. I had glory with the Father, says this eternal wisdom, before the world was, John 17:5. I was set up from everlasting — Hebrew, ytksn, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John 1:1, &c.; Colossians 1:16, 17; Hebrews 1:3, and many other places. From the beginning — Before which there was nothing but a vast eternity; or ever the earth was — Which he mentions, because this, together with the heaven, was the first of God’s visible works. When there were no depths — No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth — Begotten of my Father. Before the mountains were settled — Or fixed by the roots in the earth. While as yet he had not made the earth — That is, the dry land, called earth, after it was separated from the waters, Genesis 1:10. Nor the fields — The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part — Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world — Of this lower part of the world, which consists of dust.

24. When… no depths, I was brought forth — Better, when no abysses, I was produced. When… no fountains abounding with water — The precise idea of the last words is uncertain. The participle for “abounding,” ydbkn, may mean glorious. Perhaps it may be equivalent to our expression, “fountains of sparkling water.” The sentiment of the whole verse then would be: I was produced before there were either oceans or flowing streams. Brought forth, Stuart renders, “was born.” Produced is preferable, as corresponding better with the original, ytllwj, which, though sometimes used in the sense or was born, is not a specific term, like dly, (yulladh,) but more general, like our words produced, originated, which may be applied to the beginning of any thing.

Verses 22-26. The Lord possessed me — As his eternal Wisdom and Word, which was in the beginning with him, John 1:1, and in him, John 14:10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John 1:14. Before his works of old — His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Colossians 1:17. I had glory with the Father, says this eternal wisdom, before the world was, John 17:5. I was set up from everlasting — Hebrew, ytksn, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John 1:1, &c.; Colossians 1:16, 17; Hebrews 1:3, and many other places. From the beginning — Before which there was nothing but a vast eternity; or ever the earth was — Which he mentions, because this, together with the heaven, was the first of God’s visible works. When there were no depths — No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth — Begotten of my Father. Before the mountains were settled — Or fixed by the roots in the earth. While as yet he had not made the earth — That is, the dry land, called earth, after it was separated from the waters, Genesis 1:10. Nor the fields — The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part — Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world — Of this lower part of the world, which consists of dust.

25. Settled — Hebrew, sunk, as a foundation; founded. Brought forth — Same word as in preceding verse.

V. 26. The earth-The dry land called earth after it was separated from the waters Genesis 1:10. Fields-The plain and open parts of the earth distinguished from the mountains. Dust-Of this lower part of the world which consists of dust.

Verse 26. The highest part of the dust of the world] lbt twrp[ var rosh aphroth tebel, “the first particle of matter.” The prima materia, the primitive atom. All these verses (Proverbs 8:3-29) are a periphrasis for I existed before creation; consequently before time was. I dwelt in God as a principle which might be communicated in its influences to intellectual beings when formed.

Verses 22-26. The Lord possessed me — As his eternal Wisdom and Word, which was in the beginning with him, John 1:1, and in him, John 14:10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John 1:14. Before his works of old — His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Colossians 1:17. I had glory with the Father, says this eternal wisdom, before the world was, John 17:5. I was set up from everlasting — Hebrew, ytksn, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John 1:1, &c.; Colossians 1:16, 17; Hebrews 1:3, and many other places. From the beginning — Before which there was nothing but a vast eternity; or ever the earth was — Which he mentions, because this, together with the heaven, was the first of God’s visible works. When there were no depths — No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth — Begotten of my Father. Before the mountains were settled — Or fixed by the roots in the earth. While as yet he had not made the earth — That is, the dry land, called earth, after it was separated from the waters, Genesis 1:10. Nor the fields — The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part — Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world — Of this lower part of the world, which consists of dust.

26. The fields — twxwj, (hhutsoth,) the exterior surface, or ostensible part. Nor the highest part of the dust of the world — lbt twrp[ var, (rosh ‘haphroth tebhel,) the first dust of the world — the primeval atoms, seemingly opposed to the hhutsoth — the observable part. “World,” (tebhel,) a poetic word from llb, (balal,) one of the meanings of which is to mix, mingle — the compounded mass of the earth. The sense of the whole, throwing off the poetic garb, and carrying forward the verb from the preceding verse, appears to be: I was produced while yet he had not made the land, neither the observable exterior nor the interior atoms of the complex globe. Some expositors fancy that the highest part of the dust of the earth means man himself, originally formed of the dust of the earth. The drift of the thought in verses 23-27, is seemingly this: We have, first, the proposition, (ver. 23,) I existed before the earth (as a whole) existed. This is amplified in sundry particulars, first, (ver. 24,) before the fluid parts, the oceans and streams; second, (ver. 25,) before the solid parts, especially the more prominent and observable, as the mountains and hills; third, (ver. 26,) an amplification of this again, descending to other particulars — the surface of the land and its internal components — the original atoms or particles of the same. Wisdom was before all these.

V. 27. I was there-As co-worker with my Father. Depth-Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Genesis 1:2, when he made this lower world in the form of a globe.

Verse 27. When he prepared the heavens, I was there] For there is no part of the creation of God in which wisdom, skill, contrivance, are more manifest, than in the construction of the visible heavens. When he set a compass upon the face of the depth] Does not this refer to the establishment of the law of gravitation? by which all the particles of matter, tending to a common centre, would produce in all bodies the orbicular form, which we see them have; so that even the waters are not only retained within their boundaries, but are subjected to the circular form, in their great aggregate of seas, as other parts of matter are. This is called here making a compass, gwj wqjb bechukko chug, sweeping a circle; and even this on the face of the deep, to bring the chaotic mass into form, regularity, and order.

Verses 27-29. When he prepared the heavens I was there — Not as an idle spectator, but as a co-worker with my Father. When he set a compass upon the face of the depth — Of that great abyss of water and earth, mixed together, which is called both earth, and water, and the deep, (Genesis 1:2,) when he made this lower world in the form of a globe. When he established the clouds above — Hebrew, strengthened them, by his word and decree, which alone upholds the clouds in the air, which otherwise 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 strong hand, for the use of man and beast; of the deep — Which fountains have their originals from the deep, either from the sea, or from the abyss of waters, in the bowels of the earth. When he gave to the sea his decree — Its bounds or limits, namely, by those parts of the earth which border upon it; that the waters should not pass his commandment — Should not overflow the earth; when he appointed — Or fixed; the foundations of the earth — Hung the earth, self-balanced, upon its centre, or gave the earth its firm standing upon its foundations, notwithstanding all the assaults which the waters of the sea, or those in the bowels of the earth make against it.

Ver. 27. When he prepared the heavens, I was there. The words in Psalm 102:25 are similar, which an apostle has applied to Christ. Hebrews 1:10. John 1:3.

27. The teacher now ascends to the visible heavens, (the region of the atmosphere,) as they appear to the eye. When he prepared — wnykhb, prepared, disposed, adjusted, according to their established order or laws. The heavens — The [yqr, (rakia’h,) or expanse of Genesis 1:6. When he set a compass — In his defining the circle, or sphere: when he described a circle upon the face of the depth, µwht, (tehom,) the abyss, of the atmosphere; more probably of the apparent resting of the concave heavens, the atmosphere — the sphere of air over the abyss beneath; a poetic description in accordance with the appearance. I was there — Hebrews, emphatic — There was I. Comp. Isaiah 40:22; Job 26:10. Translation, according to the sense: When he disposed the heavens there was I — when he swept (his) circle upon the face of the (great) abyss. There is in this and the following verses a change in the form of the predicate concerning wisdom. When the antemundane period is spoken of, the ‘holam — eternity — “the beginning,” she belonged to Jehovah — she existed as the attribute of the eternal Mind. She was produced, originated, (a poetical conception of the period of actual exertion or manifestation,) when she began to act, as in the work of creation. She was there, was with him.

V. 28. Strengthened-When he shut up the fountains in the cavities of the earth, and kept them there as it were by a strong band. 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.

Verse 28. The clouds above] µyqjv shechakim, “the ethereal regions,” taking in the whole of the atmosphere, with all its meteors, clouds, vapours, &c.

Verses 27-29. When he prepared the heavens I was there — Not as an idle spectator, but as a co-worker with my Father. When he set a compass upon the face of the depth — Of that great abyss of water and earth, mixed together, which is called both earth, and water, and the deep, (Genesis 1:2,) when he made this lower world in the form of a globe. When he established the clouds above — Hebrew, strengthened them, by his word and decree, which alone upholds the clouds in the air, which otherwise 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 strong hand, for the use of man and beast; of the deep — Which fountains have their originals from the deep, either from the sea, or from the abyss of waters, in the bowels of the earth. When he gave to the sea his decree — Its bounds or limits, namely, by those parts of the earth which border upon it; that the waters should not pass his commandment — Should not overflow the earth; when he appointed — Or fixed; the foundations of the earth — Hung the earth, self-balanced, upon its centre, or gave the earth its firm standing upon its foundations, notwithstanding all the assaults which the waters of the sea, or those in the bowels of the earth make against it.

28. When he established the clouds — Stuart: “Fixed the clouds.” Patrick: “Made the watery clouds so firm in the air that they shall not fall down altogether, but by drops, upon the earth.” Strengthened the fountains — Septuagint, “Made secure,” which accords with what seems to be the idea in the next verse. Zockler renders the last clause, “When the fountains of the deep raged loudly.” Conant, “When the fountains of the deep became strong;” that is, in the sense of pouring forth; and maintains that the term fountains of the deep, according to the usus, refers to the outlets of the abyss of waters through which it breaks forth to the earth’s surface, forming streams and rivers.” Compare Ezekiel 31:4, 15; Genesis 7:11; 8:12; 49:25; Deuteronomy 33:13.

Verse 29. When he gave to the sea his decree] When he assigned its limits, adjusted its saltness, and proportioned the extent of the surface to the quantity of vapours to be raised from it, for the irrigation of the terrene surface.

The foundations of the earth] Those irreversible laws by which all its motions are governed; its annual and diurnal rotation, and particularly its centrifugal and centripetal forces; by the former of which it has its annual motion round the sun like all other planets; and by the latter all its particles are prevented from flying off, notwithstanding the great velocity of its motion round its own axis, which causes one thousand and forty-two miles of its equator to pass under any given point in the heavens in the course of a single hour! These are, properly speaking, the foundations of the earth; the principles on which it is constructed, and the laws by which it is governed.

Verses 27-29. When he prepared the heavens I was there — Not as an idle spectator, but as a co-worker with my Father. When he set a compass upon the face of the depth — Of that great abyss of water and earth, mixed together, which is called both earth, and water, and the deep, (Genesis 1:2,) when he made this lower world in the form of a globe. When he established the clouds above — Hebrew, strengthened them, by his word and decree, which alone upholds the clouds in the air, which otherwise 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 strong hand, for the use of man and beast; of the deep — Which fountains have their originals from the deep, either from the sea, or from the abyss of waters, in the bowels of the earth. When he gave to the sea his decree — Its bounds or limits, namely, by those parts of the earth which border upon it; that the waters should not pass his commandment — Should not overflow the earth; when he appointed — Or fixed; the foundations of the earth — Hung the earth, self-balanced, upon its centre, or gave the earth its firm standing upon its foundations, notwithstanding all the assaults which the waters of the sea, or those in the bowels of the earth make against it.

29. Should not pass his commandment — wyq, his mouth, that is, the mouth of the sea, used tropically — the edge, margin, shore. Should not pass over its shore. Foundations of the earth — Or, land. xra, (erets,) stands opposed to µy, (yam,) sea, and should, probably, be rendered land. The solid land, with its everlasting rocks as its foundations, constitutes the barrier of the sea, keeping it within its appointed limits. Translation: “When he defined to the sea its statute, (limit,) that the waters should not pass over its shore: when he decreed, (marked out,) the foundations of the land. Comp. Genesis 1:9, 10; Job 38:4, 10, 11.

Verse 30. Then I was with him, as one brought up] אמונ amon, a nursling, a darling child. Wisdom continues its parable, says Calmet; and represents itself as a new-born child which is ever near its parent, and takes pleasure to see him act, and to sport in his presence. This is poetical and highly figurative; and they who think they find the deity of Jesus Christ in these metaphors should be very cautious how they apply such terms as these; so that while they are endeavouring to defend the truth, they may do nothing against the truth, in which most of them unhappily fail. Rejoicing always before him] All the images in this verse are borrowed from the state and circumstances of a darling, affectionate, playful child; as any one will be convinced who examines the Hebrew text.

Verses 30, 31. Then I was by him — Conversant with him, and united to him, as was said before; as one brought up with him — As one tenderly and dearly beloved by him. I was daily his delight — His elect; in whom his soul delighted, Isaiah 42:1. Rejoicing always before him — In constant and most intimate communion with him. Rejoicing in the habitable part of his earth — In the vast variety of creatures wherewith the earth was beautified and enriched; and my delights were with the sons of men — Made after the likeness of God, and capable of converse with him. Then I delighted to uphold them by my power and providence, to reveal myself, and my Father’s mind and will to them, from age to age, to assume their nature, and to redeem and save them. “The wisdom of God,” says Calmet, “communicated itself to men preferably to all other sensible creatures; having given to them alone intelligence, and souls capable of the illumination of prudence, and of the practice of virtue. The Son of God, the eternal wisdom, abundantly proved his delight to be with the sons of men, when for their instruction and salvation he took upon him a human form.”

30. Then I… by him — Translation: “There was I, his chosen darling; there was I, his delight, day by day, sporting before him (as a beloved child) all the time.” The particle wlxa, (etslo,) rendered by him in the Authorized Version, may mean that; but the root, among other significations, has “to reserve,” “keep near one,” and hence “to select,” “choose.” Taken in this sense, with the ˆwma, (amon,) a nursling, (one nurtured by another, and hence beloved,) a darling, we make out the above, which agrees with the imagery following: “All the images in this [and the next verse] are borrowed from the state and circumstances of a darling, affectionate, playful child.” — A. Clarke.

Although the rendering above given of this verse is well supported, yet there is some uncertainty about the word ˆwma, amon. The root-meaning of the word branches out in many directions. One is that of establishing, bringing up, rearing. Hence our Authorized Version renders it, “one brought up with him,” — a nursling, foster-child, darling, etc. Others take it in the more active sense, of artificer, master-worker, or builder, fabricator, artist, etc. The Septuagint, Vulgate, Luther, and many Germans favour this idea. So, also, some English and Americans, as Holden, Boothroyd, Noyes, Muenscher, Miller, the Bible Com., etc. But Goode, Stuart, Conant, Fausset, Adam Clarke, Benson, etc, prefer the other view. For a defence of this view see Conant. It is a matter of choice and taste. Fausset, indeed, who identifies the Hhokmah and the Logos, combines both thus: “I was nursed at his side,” amon, answering to John 1:18, the only begotten Son, who is in the bosom of the Father; “never separated from the Father; who seeth the Father always; who seeth what the Father doeth, so that he doeth the same himself, (with the same will and power;) in whom the Father is well pleased,” etc. Comp. John 5:20.

V. 31. My delights were-To uphold them by my power and providence, to reveal myself and my Father’s will to them from age to age, to assume their nature, and to redeem and save them.

Verse 31. Rejoicing in the habitable part of his earth] There God displays especially his wisdom in ordering and directing human beings, and in providing for their wants. The wisdom of God is in an especial manner manifested in his providence.

My delights were with the sons of men.] This Divine wisdom, as it delighted in the creation of man, so it continues to delight in his instruction. Hence it is represented as offering its lessons of instruction continually, and using every means and opportunity to call men from folly and vice to sound knowledge, holiness, and happiness. It is to man that God especially gives wisdom; and he has it in the form of reason beyond all other creatures; therefore it is said, “My delights are with the sons of men;” to them I open my choicest treasures. They alone are capable of sapience, intelligence, and discursive reason.

Verses 30, 31. Then I was by him — Conversant with him, and united to him, as was said before; as one brought up with him — As one tenderly and dearly beloved by him. I was daily his delight — His elect; in whom his soul delighted, Isaiah 42:1. Rejoicing always before him — In constant and most intimate communion with him. Rejoicing in the habitable part of his earth — In the vast variety of creatures wherewith the earth was beautified and enriched; and my delights were with the sons of men — Made after the likeness of God, and capable of converse with him. Then I delighted to uphold them by my power and providence, to reveal myself, and my Father’s mind and will to them, from age to age, to assume their nature, and to redeem and save them. “The wisdom of God,” says Calmet, “communicated itself to men preferably to all other sensible creatures; having given to them alone intelligence, and souls capable of the illumination of prudence, and of the practice of virtue. The Son of God, the eternal wisdom, abundantly proved his delight to be with the sons of men, when for their instruction and salvation he took upon him a human form.”

Ver. 31. My delights were with the sons of men. He who appeared to the patriarchs was the Christ, the wisdom, the word of God. On this head, the christian fathers are agreed. Read their works, and study their apologies for the christian religion. See extracts, fair and faithful extracts from their writings, in bishop Bull’s defence of the faith of the Nicene fathers, as above.

The testimony of heathen writers is in perfect accordance with this faith. Their mythology is built on the traditions, that the gods appeared to their fathers. The temples in China, in India, in Egypt, in Greece, in the Gothic nations, on this head, speak one language.

31. Rejoicing, etc. — We translate: “Sporting in the world, his earth, and my (especial) delight is (with) the sons of Adam.” Patrick’s paraphrase makes a link of good thought between this verse and what follows: “More particularly, I displayed my skill in the vast variety of creatures wherewith I have beautified this earth wherein you dwell, which affords a most delightful spectacle unto me and to all wise observers, who may see that, above all the rest, my principal thoughts were fixed upon the children of men, (Genesis 1:26,) in whom I delighted exceedingly, as the Lord doth in me, (ver. 30,) beholding them made in the image of God and after his likeness, capable to converse with me.”

BLESSEDNESS RESULTING FROM ATTENDING TO THE INSTRUCTIONS OF

Verse 32. Now therefore] Since I delight so much in conveying instruction; since I have the happiness of the children of Adam so much at heart, hearken unto me; and this is for your own interest, for blessed are they who keep my ways.

Verses 32-35. Now therefore hearken, &c. — Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Father’s mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise — Hearken, I beseech you, and yield to the voice of your own reason, and of God’s holy word; and refuse not — Hebrew, w[rpt law, et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do not, in any way, reject or slight it. But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them. For blessed is the man that heareth me — Who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed; watching daily at my gates — Neglecting no opportunity, but constantly and diligently attending there where he may be taught how he ought to live; waiting at the posts of my doors — As servants, and clients, and others wait at the doors of princes, or persons eminent for place, power, or wisdom, that they may be admitted to speak to, or converse with them. Whoso findeth me findeth life — The wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us.

Ver. 32. Now therefore hearken unto me. I who made you have a right to teach you. He who sins against me wrongs his own soul. He who hates me loves death.

WISDOM, 32-36.

32, 33. Now therefore — Considering all these preceding things. Ye children — Compare Proverbs 4:1; 5:7; 7:24; 8:32. The old exhortation returns now with a new force. The counsels are no longer those of prudence, calculation, human experience; but that of a wisdom wide as the universe, eternal as Jehovah, ordering all things. Refuse it not — Do not let it go.

Verses 32-35. Now therefore hearken, &c. — Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Father’s mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise — Hearken, I beseech you, and yield to the voice of your own reason, and of God’s holy word; and refuse not — Hebrew, w[rpt law, et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do not, in any way, reject or slight it. But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them. For blessed is the man that heareth me — Who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed; watching daily at my gates — Neglecting no opportunity, but constantly and diligently attending there where he may be taught how he ought to live; waiting at the posts of my doors — As servants, and clients, and others wait at the doors of princes, or persons eminent for place, power, or wisdom, that they may be admitted to speak to, or converse with them. Whoso findeth me findeth life — The wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us.

WISDOM, 32-36.

32, 33. Now therefore — Considering all these preceding things. Ye children — Compare Proverbs 4:1; 5:7; 7:24; 8:32. The old exhortation returns now with a new force. The counsels are no longer those of prudence, calculation, human experience; but that of a wisdom wide as the universe, eternal as Jehovah, ordering all things. Refuse it not — Do not let it go.

V. 34. Waiting-As servants or clients, wait at the doors of princes or persons of eminency.

Verse 34. Watching daily at my gates] Wisdom is represented as having a school for the instruction of men; and seems to point out some of the most forward of her scholars coming, through their intense desire to learn, even before the gates were opened, and waiting there for admission, that they might hear every word that was uttered, and not lose one accent of the heavenly teaching. Blessed are such.

Verses 32-35. Now therefore hearken, &c. — Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Father’s mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise — Hearken, I beseech you, and yield to the voice of your own reason, and of God’s holy word; and refuse not — Hebrew, w[rpt law, et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do not, in any way, reject or slight it. But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them. For blessed is the man that heareth me — Who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed; watching daily at my gates — Neglecting no opportunity, but constantly and diligently attending there where he may be taught how he ought to live; waiting at the posts of my doors — As servants, and clients, and others wait at the doors of princes, or persons eminent for place, power, or wisdom, that they may be admitted to speak to, or converse with them. Whoso findeth me findeth life — The wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us.

34. My gates — Wisdom is now represented as in her temple, while her votaries, on whom she pronounces blessings, wait and watch for the opening of her gates, that they may meet her and secure her instructions.

Verse 35. Whoso findeth me] The wisdom that comes from God, teaching to avoid evil and cleave to that which is good; findeth life-gets that knowledge which qualifies him to answer the purposes for which he was made; for he is quickened with Christ, and made a partaker of the Divine life. Christ dwells in his heart by faith; he lives a new life, for Christ liveth in him; the law of the spirit of life in Christ Jesus makes him free from the law of sin and death. And shall obtain favour of the Lord. The more he walks after the Divine counsel, the more he obtains of the Divine image; and the more he resembles his Maker, the more he partakes of the Divine favour.

Verses 32-35. Now therefore hearken, &c. — Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Father’s mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise — Hearken, I beseech you, and yield to the voice of your own reason, and of God’s holy word; and refuse not — Hebrew, w[rpt law, et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do not, in any way, reject or slight it. But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them. For blessed is the man that heareth me — Who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed; watching daily at my gates — Neglecting no opportunity, but constantly and diligently attending there where he may be taught how he ought to live; waiting at the posts of my doors — As servants, and clients, and others wait at the doors of princes, or persons eminent for place, power, or wisdom, that they may be admitted to speak to, or converse with them. Whoso findeth me findeth life — The wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us.

Ver. 35. Whoso findeth me findeth life. Length of days is in her right hand: Proverbs 3:16. But is this all that is here to be understood? If so, many wicked men attain great age. Those commentators who, admitting the divinity of Christ, declare that this chapter is a mere personification of Wisdom, and has no reference to Him, are not entitled to serious refutation. (1) They admit that the Wisdom here personified is divine; therefore the life that flows from it must be divine; that is, it must be spiritual and eternal life. (2) What is here affirmed of wisdom is strictly true of Christ, the Word and the Wisdom of the Father; but it is not true, except in relation to Him. No finding of man, no discoveries of divine wisdom, nor of any other perfection of the Deity, can give life to man, except in Christ Jesus. “Our God is a consuming fire.” Hebrews 12:29.

(3) Hence the true and only effectual personification of the divine wisdom, is the WISDOM INCARNATE. Whatever perfections of God are personified in scripture, they all relate to and are exemplified in Christ; and that not by any fanciful accommodation, but by direct allusion and application of Him who inspired the scriptures. “The scriptures,” said the Saviour, “testify of me,” John 5:39; and, “to Him give all the prophets witness.” Acts 10:43. It is sufficiently ridiculous to hear men abusing the fathers for their uniform application of this chapter to Christ; and professing to take high protestant ground, and to stand on the scriptures alone in a matter in which the fathers do but follow the apostles, all of whom saw the scriptures, both of the old and the new testament, to be full of Christ.

35, 36. That sinneth against me — yacj, misses me, taking the word in its primitive sense, which best suits the context, as it stands opposed to those finding or meeting her in the preceding verse. Wrongeth his own soul — wvpn smj, does violence to his own life, commits suicide. All they that hate me love death — That is, their conduct will be their destruction. They love their own evil way which leads to death, and hence, by a bold metaphor, they are represented as loving death itself, as if bent upon their own ruin.

We may appropriately close our notes on this part of the allegory by quoting a writer of the New Testament who, perhaps more than any other writer thereof, wrote in the spirit and style of this book: “If any of you lack wisdom, let him ask of God, that giveth to all men [who ask] liberally, and upbraideth not; and it shall be given him.” James 1:5. ADDENDA. — The importance attached to some portions of this chapter justifies a few additional remarks. From the time of the great Arian controversies (4th century) the theologians on both sides generally assumed that the Hhokmah, or Wisdom, of the Proverbs was the same as the Logos of John 1. Accordingly, the meaning of the terms in which the Hhokmah was spoken of (verse 22, et seq.) became a matter of great moment, of careful scrutiny, and of excited controversy. The Arians, who held that the Son was not properly God, but only the first of creatures, favoured that translation of kanah (ver. 22) which seems to support their theory, while the orthodox, on the other side, contended for the rendering most accordant with their creed. As usual, each had some authorities on their side. The Arians could appeal to the Septuagint, Syriac, Chaldee, and Arabic, all of which translated the word by a term corresponding to our word created, founded, etc., while Aquila, Symmachus, Theodotion, and the Vulgate, rendered it by possessed. Modern criticism is about as much divided as was the ancient. There is, however, this difference, that modern critics and theologians do not all think the Hhokmah and the Logos identical. And some, who believe in the supreme divinity of our Lord, as Stuart, do not hesitate to translate the word by created. Nor were the ancients entirely unanimous in regarding the Hhokmah and the Logos as the same, for some of them identified the Hhokmah with the Holy Spirit. Many very sound modern divines regard the Hhokmah as simply the personification of wisdom, considered first in its more general sense, and, secondly, as an attribute of Jehovah. Others, without identifying the Hhokmah and the Logos, regard the poetic pictures of Solomon as the shadowing forth of the New Testament doctrine of the divine Word. “The error of our English exegetical and theological literature,” says Aiken, (in notes on Zockler,) “has been the attempt to force upon it more distinctness and precision in the revelation of the mysteries of the divine nature than is disclosed by fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of New Testament announcement; sometimes it is the eternal generation of the Son that Solomon is made the Spirit’s mouthpiece to reveal… We can go no farther than our author (Zockler) has done in discovering here the pre-shadowings of the doctrine of the Logos. We are induced to prefer the still more guarded statement of John Pye Smith, that this beautiful picture cannot be satisfactorily proved to be a designed description of our Saviour’s person; or that of Dr. John Harris: “At all events, while, on the one hand, none can demonstrate that Christ is here directly intended, on the other, none can prove that he is not contemplated, and, perhaps, both will admit that, under certain conditions, language such as that in our text may be justifiably applied to him. One of these conditions is, that the language be not employed argumentatively, or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is, that when so employed it be only adduced to illustrate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed.” The difference of gender between the Hhokmah and the Logos, the former being feminine and the latter masculine, is noteworthy, and, theologically, of deep significance.

Verse 36. Wrongeth his own soul] It is not Satan, it is not sin, properly speaking, that hurts him; it is himself. If he received the teaching of God, sin would have no dominion over him; if he resisted the devil, the devil would flee from him.

Love death.] They do it in effect, if not in fact; for as they love sin, that leads to death, so they may be justly said to love death, the wages of sin. He that works in this case, works for wages; and he must love the wages, seeing he labours so hard in the work.

I HAVE gone through this fine chapter, and given the best exposition of it in my power. I have also, as well as others, weighed every word, and closely examined their radical import, their connection among themselves, and the connection of the subject of the chapter with what has gone before, and with what follows after; and I cannot come, conscientiously, to any other interpretation than that which I have given. I am thoroughly satisfied that it speaks not one word either about the Divine or human nature of Christ, much less of any eternal filiation of his Divinity. And I am fully persuaded, had there not been a preconceived creed, no soul of man, by fair criticism, would have ever found out that fond opinion of the eternal sonship of the Divine nature, which so many commentators persuade us they find here. That it has been thus applied in early ages, as well as in modern times, I am sufficiently aware; and that many other portions of the Divine records have been appealed to, in order to support a particular opinion, and many that were false in themselves, must be known to those who are acquainted with the fathers. But many quote them who know nothing of them. As to the fathers in general, they were not all agreed on this subject, some supposing Christ, others the Holy Spirit, was meant in this chapter. But of these we may safely state, that there is not a truth in the most orthodox creed, that cannot be proved by their authority, nor a heresy that has disgraced the Romish Church, that may not challenge them as its abettors. In points of doctrine, their authority is, with me, nothing. The WORD of GOD alone contains my creed. On a number of points I can go to the Greek and Latin fathers of the Church, to know what they believed, and what the people of their respective communions believed; but after all this I must return to God’s word, to know what he would have ME to believe. No part of a Protestant creed stands on the decision of fathers and councils. By appealing to the Bible alone, as the only rule for the faith and practice of Christians, they confounded and defeated their papistical adversaries, who could not prove their doctrines but by fathers and councils. Hence their peculiar doctrines stand in their ultimate proof upon THESE; and those of Protestantism on the BIBLE. Some late writers upon this subject, whose names I spare, have presumed much on what they have said on this subject; but before any man, who seeks for sober truth, will receive any of their conclusions, he will naturally look whether their premises be sound, or whether from sound principles they have drawn legitimate conclusions. They say this chapter is a sufficient foundation to build their doctrine on. I say it is no foundation at all; that it never has been proved, and never can be proved, that it speaks at all of the doctrine in question. It has nothing to do with it. On this conviction of mine, their proofs drawn from this chapter must go with me for nothing. I have been even shocked with reading over some things that have been lately written on the subject. I have said in my heart, They have taken away my ETERNAL LORD, and I know not where they have laid him. I cannot believe their doctrine; I never did; I hope I never shall. I believe in the holy Trinity; in three persons in the Godhead, of which none is before or after another. I believe JEHOVAH, JESUS, the HOLY GHOST to be one infinite, eternal GODHEAD, subsisting ineffably in three persons. I believe Jesus the Christ to be, as to his Divine nature, as unoriginated and eternal as JEHOVAH himself; and with the Holy Ghost to be one infinite Godhead, neither person being created, begotten, nor proceeding, more than another: as to its essence, but one TRINITY, in an infinite, eternal and inseparable UNITY. And this TRIUNE GOD is the object of my faith, my adoration, and my confidence. But I believe not in an eternal sonship or generation of the Divine nature of Jesus Christ. Here I have long stood, here I now stand, and here I trust to stand in the hour of death, in the day of judgment, and to all eternity. Taking the Scriptures in general, I find a plurality in the Divine nature; taking the grand part mentioned, Matthew 3:16, 17, I find that plurality restrained to a trinity, in the most unequivocal and evident manner: Jesus, who was baptized in Jordan; the HOLY GHOST, who descended upon him who was baptized; and the FATHER, manifested by the VOICE from heaven that said, “This is my beloved Son, in whom I am well pleased.” And how that person called JESUS the CHRIST, in whom dwelt all the fulness of the Godhead bodily, could be called the Son of God, I have shown in my note, see Clarke on “Luke 1:35”.

Some writers, in their defense of the doctrine above, which I venture to say I do not believe, have made reflections, in real or pretended pity, on the belief of their Trinitarian brethren, which have very little to do with candour: viz., “How the supporters of this hypothesis can avoid either the error of Tritheism on the one hand, or Sabellianism on the other, is difficult to conceive.” Now, the supporters of the doctrine of the underived and unbegotten eternity of Christ’s Divine nature might as well say of them: How the supporters of the eternal sonship of Christ can avoid the error of Arianism on the one hand, and Arianism on the other, it is difficult to conceive. But I would not say so; for though I know Arians who hold that doctrine, and express their belief nearly in the same words; yet I know many most conscientious Trinitarians who hold the doctrine of the eternal sonship, and yet believe in the proper deity, or eternal godhead, of Jesus Christ. After all, as a very wise and excellent man lately said: “While we have every reason to be satisfied of the soundness of each other’s faith, we must allow each to explain his own sentiments in his own words: here, in the words used in explanation, a little latitude may be safely allowed.” To this correct sentiment I only add:—

Scimus; et hanc veniam petimusque damusque vicissim.

—HORACE.

“I grant it; and the license give and take.”

I have passed the waters of strife, and do not wish to recross them: the wrath of man worketh not the righteousness of God. I will have nothing to do with ill-tempered, abusive men; I wish them more light and better manners.

And while I am on this subject, let me add one thing, which I am sure will not please all the generation of his people; and it is this: that Jesus Christ, having taken upon him human nature, which was afterwards crucified, and expired upon the cross, did by those acts make a full, perfect, and sufficient offering, sacrifice, and atonement for the sin of the whole world. That he died, paid down the redemption price, for every soul of man, that was ever born into the world, and shall ever be born into it. That all who lay hold on the hope set before them shall be saved; (and all may thus lay hold;) and none shall perish but those who would not come to Christ that they might have life. And that men perish, not because they were not redeemed, but because they would not accept of the redemption.

To conclude on this subject, it will be necessary to refer the reader to the remarkable opposition that subsists between this and the preceding chapter. There, the prostitute is represented as going out into the streets to seek her prey; and the alluring words of carnal wisdom to excite the animal appetite to sinful gratification, which she uses: here, heavenly wisdom is represented as going out into the streets, to the high places, the gates of the city, to counteract her designs, and lead back the simple to God and truth.

These personifications were frequent among the Jews. In the Book of Ecclesiasticus we find a similar personification, and expressed in almost similar terms; and surely none will suppose that the writer of that Apocryphal book had either the Christian doctrine of the Trinity, or the sonship of Christ in view.

I will give a few passages:—

“WISDOM shall glory in the midst of her people; in the

congregation of the Most High shall she open her mouth, and triumph before his power. I came out of the mouth of the Most High, and covered the earth as a cloud. I dwelt in the high places; I alone compassed the circuit of the heaven, and walked in the bottom of the deep, in the waves of the sea, and in all the earth. He created me from the beginning, before the world; and I shall never fail. I am the mother of fair love, and fear, and knowledge, and holy hope. I therefore, being eternal, am given to all my children which are named of him. Come unto me, and fill yourselves with my fruits. I also came out as a brook from a river, and a conduit into a garden,” &c., &c., Eccl 24:1, &c. This kind of personification of wisdom we have had in the preceding chapters; and in the following chapter we shall find the figure still kept up.

PROVERBS

Verse 36. But he that sinneth against me — By the neglect or contempt of, or rebellion against my commands; wrongeth his own soul — Doth the greatest injury to his own soul: he even destroys it, and is guilty of the worst kind of murder, of soul-murder. All they that hate me — That reject and disobey my counsels, living in the commission of known sin, which, in God’s account, is hating him, as is here and elsewhere implied; love death — Not directly and intentionally, but by consequence, because they love those practices which they know will bring certain destruction upon them.

35, 36. That sinneth against me — yacj, misses me, taking the word in its primitive sense, which best suits the context, as it stands opposed to those finding or meeting her in the preceding verse. Wrongeth his own soul — wvpn smj, does violence to his own life, commits suicide. All they that hate me love death — That is, their conduct will be their destruction. They love their own evil way which leads to death, and hence, by a bold metaphor, they are represented as loving death itself, as if bent upon their own ruin.

We may appropriately close our notes on this part of the allegory by quoting a writer of the New Testament who, perhaps more than any other writer thereof, wrote in the spirit and style of this book: “If any of you lack wisdom, let him ask of God, that giveth to all men [who ask] liberally, and upbraideth not; and it shall be given him.” James 1:5. ADDENDA. — The importance attached to some portions of this chapter justifies a few additional remarks. From the time of the great Arian controversies (4th century) the theologians on both sides generally assumed that the Hhokmah, or Wisdom, of the Proverbs was the same as the Logos of John 1. Accordingly, the meaning of the terms in which the Hhokmah was spoken of (verse 22, et seq.) became a matter of great moment, of careful scrutiny, and of excited controversy. The Arians, who held that the Son was not properly God, but only the first of creatures, favoured that translation of kanah (ver. 22) which seems to support their theory, while the orthodox, on the other side, contended for the rendering most accordant with their creed. As usual, each had some authorities on their side. The Arians could appeal to the Septuagint, Syriac, Chaldee, and Arabic, all of which translated the word by a term corresponding to our word created, founded, etc., while Aquila, Symmachus, Theodotion, and the Vulgate, rendered it by possessed. Modern criticism is about as much divided as was the ancient. There is, however, this difference, that modern critics and theologians do not all think the Hhokmah and the Logos identical. And some, who believe in the supreme divinity of our Lord, as Stuart, do not hesitate to translate the word by created. Nor were the ancients entirely unanimous in regarding the Hhokmah and the Logos as the same, for some of them identified the Hhokmah with the Holy Spirit. Many very sound modern divines regard the Hhokmah as simply the personification of wisdom, considered first in its more general sense, and, secondly, as an attribute of Jehovah. Others, without identifying the Hhokmah and the Logos, regard the poetic pictures of Solomon as the shadowing forth of the New Testament doctrine of the divine Word. “The error of our English exegetical and theological literature,” says Aiken, (in notes on Zockler,) “has been the attempt to force upon it more distinctness and precision in the revelation of the mysteries of the divine nature than is disclosed by fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of New Testament announcement; sometimes it is the eternal generation of the Son that Solomon is made the Spirit’s mouthpiece to reveal… We can go no farther than our author (Zockler) has done in discovering here the pre-shadowings of the doctrine of the Logos. We are induced to prefer the still more guarded statement of John Pye Smith, that this beautiful picture cannot be satisfactorily proved to be a designed description of our Saviour’s person; or that of Dr. John Harris: “At all events, while, on the one hand, none can demonstrate that Christ is here directly intended, on the other, none can prove that he is not contemplated, and, perhaps, both will admit that, under certain conditions, language such as that in our text may be justifiably applied to him. One of these conditions is, that the language be not employed argumentatively, or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is, that when so employed it be only adduced to illustrate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed.” The difference of gender between the Hhokmah and the Logos, the former being feminine and the latter masculine, is noteworthy, and, theologically, of deep significance.