Bibelkommentare

Verses 1-18. - 15. Fifteenth admonitory discourse, containing in a parabolic form an invitation of Wisdom (vers. 1-12), and that of her rival Folly (vers. 13-18). The chapter sums up in brief the warnings of the preceding part. Verse 1. - Wisdom was represented as having a house at whose portals persons waited eagerly for admission (Proverbs 8:34); the idea is further carried on. Wisdom hath builded her house. (For the plural form of khochmoth, "wisdom," a plural of excellency, see on Proverbs 1:20.) As the "strange woman" in ch. 7. possessed a house to which she seduced her victim, so Wisdom is represented as having a house which she has made and adorned, and to which she invites her pupils. Spiritual writers see here two references - one to Christ's incarnation, when he built for himself a human body (John 2:19); and another to his work in forming the Church, which is his mystical body (1 Peter 2:5). And the sublime language used in this section is not satisfied with the bare notion that we have here only an allegorical representation of Wisdom calling followers to her. Rather we are constrained to see a Divine intimation of the office and work of Christ, not only the Creator of the world, as in ch. 8, but its Regenerator. She hath hewn out her seven pillars. Architecturally, according to Hitzig and others, the pillars of the inner court are meant, which supported the gallery of the first story. Four of these were m the corners, three in the middle of three sides, while the entrance to the court was through the fourth side of the square. The number seven generally denotes perfection; it is the covenant number, expressive of harmony and unity generally, the signature of holiness and blessing, completeness and rest. So in the Apocalypse the whole Church is represented by the number of seven Churches (Revelation 1:4, etc.; see on Proverbs 26:16). Wisdom's house is said to be thus founded because of its perfection and adaptability to all states of men. But doubtless there is a reference to the sevenfold gifts of the Holy Spirit, which rested upon the Christ (Isaiah 11:2, etc.), and which are the support and strength of the Church, being symbolized by the seven-branched candlestick in the temple.

Verse 2. - She hath killed her beasts. So in the parable of the marriage of the king's son (Matthew 22, which is parallel to the present), the king sends his servants to notify the guests that the oxen and fatlings are killed, and all things are ready. Wisdom has stores of nourishment for understanding and affection; and Christ has offered himself as a Victim in our behalf, and now makes bounteous offers of grace, and especially has ordained the sacrament of the Lord's Supper for the strengthening and refreshing of the soul. She hath mingled her wine; Septuagint, "She hath mixed (ἐκέρασεν) her wine in a bowl." The wine which, untempered, was too luscious or too fiery to drink, was made palatable by a certain admixture of water, it was always so mixed at the Passover; and the ancient Christian Liturgies direct the mixture in the celebration of the Holy Eucharist, doubtless from traditional use. Some, however, think that allusion is here made to the custom of adding drugs to wine in order to increase its potency. Among the Greeks, ἄκρατος οϊνος meant "wine without water," and in Revelation 14:10 we have ἄκρατον κεκερασμένον, "undiluted wine mixed." And probably in the text the notion is that the fluid for the guests' delectation is properly prepared, that there may be no trouble when they arrive (see on Proverbs 23:30). She hath also furnished her table, by arranging the dishes, etc., thereon (Psalm 23:5, "Thou preparest a table before me," where the same verb, arak, is used; comp. Isaiah 21:5). Moralizing on this passage, St. Gregory says, "The Lord 'killed the sacrifices' by offering himself on our behalf. He 'mingled the wine,' blending together the cup of his precepts from the historical narration and the spiritual signification. And he 'set forth his table,' i.e. Holy Writ, which with the bread of the Word refreshes us when we are wearied and come to him away from the burdens of the world, and by its effect of refreshing strengthens us against our adversaries" ('Moral,' 17:43, Oxford transl.).

Verse 3. - She hath sent forth her maidens, as in Matthew 22:3, to call them that were bidden to the feast. The Septuagint has τοὺς ἑαυτῆς δούλους, "her servants," but the Authorized Version is correct, and feminine attendants are in strict harmony with the rest of the apologue. By them are represented the apostles and preachers and ministers, who go forth to win souls for Christ. St. Gregory sees in their being called "maidens" an intimation that they are in themselves weak and abject, and are only useful and honoured as being the mouthpiece of their Lord ('Moral.,' 33:33). She crieth upon the highest places of the city, where her voice could best be heard, as in Proverbs 8:2; Matthew 10:27. She is not satisfied with delegating her message to others; she delivers it herself. Septuagint, "calling with a loud proclamation to the cup (ἐπὶ κρατῆρα);" Vulgate, Misit ancillas suas ut vocarent ad arcem et ad moenia civitatis, "She has sent her handmaids to invite to the citadel, and to the wails of the town." On which rendering St. Gregory comments, "In that while they tell of the interior life, they lift us up to the high walls of the city above, which same walls, surely, except any be humble, they do not ascend" ('Moral.,' 17:43).

Verses 4-12. - Here follows the invitation of Wisdom, urging the attendance of guests at the sumptuous banquet which she has prepared (comp. Revelation 19:9). Verse 4. - Whose is simple, lot him turn in hither. This is a direct address to the imprudent and inexperienced (see on Proverbs 7:7), calling them to turn aside from the way on which they are going, and to come to her. Vulgate, si quis est parvulus veniat ad me, which reminds one of Christ's tender words, "It is not the will of your Father which is in heaven, that one of these little ones should perish" (Matthew 18:14). As for him that wanteth understanding, she saith to him what follows (so ver. 16). Wisdom's own speech is interrupted, and the writer himself introduces this little clause. She calls on the simple and the unwise, both as necessarily needing her teaching, and not yet inveterate in evil, nor wilfully opposed to better guidance. "The world by wisdom knew not God" and he "hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised, hath God chosen" (1 Corinthians 1:21, 26, etc.; comp. Matthew 11:25).

Verse 5. - Come, eat ye of my bread. Wisdom now directly addresses the simple and the foolish (comp. Revelation 22:17). And drink of the wine which I have mingled (see on ver. 2). Bread and wine represent all needful nourishment, as flesh and wine in ver. 2. So Christ says (John 6:51), "I am the living Bread which came down from heaven... and the bread that I will give is my flesh, which I will give for the life of the world." Compare the invitation in Isaiah 55:1, "He, every one that thirsteth!" etc. The Fathers see here a prophecy of the gospel feast, wherein Christ gave and gives bread and wine as symbols of his presence (Matthew 26:26, etc.).

Verse 6. - Forsake the foolish, and live; Vulgate, relinquite infantiam; Septuagint, ἀπολείπετε ἀφροσύνην, "leave folly." These versions take the plural פְתָאִים (petaim) as equivalent to an abstract noun, which gives a good sense; but the plural is not so used in our book, so we must admit the rendering of the Authorized Version, "Quit the class, give up being of the category of fools," or else we must take the word as vocative, "Leave off, ye simple ones" (Revised Version), i.e. quit your simplicity, your folly. And live (see on Proverbs 4:4). It is not a mere prosperous life on earth that is here promised, but something far higher and better (John 6:51, "If any man eat of this bread, he shall live forever"). The LXX. saw something of this when they paraphrased the clause, "Leave ye folly, that ye may reign forever." Go in the way of understanding. Leaving folly, stay not, but make real progress in the direction of wisdom. Septuagint, "Seek ye prudence, and direct understanding by knowledge."

Verses 7-10. - These verses form a parenthesis, showing why Wisdom addresses only the simple and foolish. She giveth not that which is holy unto dogs, nor casteth pearls before swine (Matthew 7:6). Verse 7. - He that reproveth a scorner getteth to himself shame. He who tries to correct a scorner (see on Proverbs 1:22 and Proverbs 3:34), one who derides religion, loses his pains and meets with ribald mockery and insult. It is not the fault of messengers or message that this should be, but the hardness of heart and the pride of the hearer make him despise the teaching and hate the teacher (Matthew 24:9). He that rebuketh a wicked man getteth himself a blot; rather, he that reproveth a sinner, it is his blot. Such a proceeding results in disgrace to himself. This is not said to discourage the virtuous from reproving transgressors, but states the effect which experience proves to occur in such cases. Prudence, caution, and tact are needed in dealing with these characters. Evil men regard the reprover as a personal enemy, and treat him with contumely, and hence arise unseemly bickerings and disputes, injurious words and deeds. To have wasted teaching on such unreceptive and antagonistic natures is a shameful expenditure of power. St. Gregory thus explains this matter: "It generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they take out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice" ('Moral.,' 10:3, Oxford transl.).

Verse 8. - Reprove not a scorner, lest he hate thee (see the last note, and comp. Proverbs 15:12, and note there). There are times when reproof only hardens and exasperates. "It is not proper," says St. Gregory, "for the good man to fear lest the scorner should utter abuse at him when he is chidden, but lest, being drawn into hatred, he should be made worse" ('Moral.,' 8:67). "Bad men sometimes we spare, and not ourselves, if from the love of those we cease from the rebuking of them. Whence it is needful that we sometimes endure keeping to ourselves what they are, in order that they may learn in us by our good living what they are not" (ibid., 20:47, Oxford transl.). Rebuke a wise man, and he will love thee. So Psalm 141:5, "Let the righteous smite me, it shall be a kindness: and let him reprove me, it shall be as oil upon the head; let not my head refuse it" (comp. Proverbs 19:25; Proverbs 25:12; Proverbs 27:6).