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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P R O V E R B S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. IX.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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Christ and sin are rivals for the soul of man, and here we are told how
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they both make their court to it, to have the innermost and uppermost
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place in it. The design of this representation is to set before us life
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and death, good and evil; and there needs no more than a fair stating
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of the case to determine us which of those to choose, and surrender our
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hearts to. They are both brought in making entertainment for the soul,
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and inviting it to accept of the entertainment; concerning both we are
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told what the issue will be; and, the matter being thus laid before us,
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let us consider, take advice, and speak our minds. And we are therefore
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concerned to put a value upon our own souls, because we see there is
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such striving for them.
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I. Christ, under the name of Wisdom, invites us to accept of his
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entertainment, and so to enter into acquaintance and communion with him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:1-6">ver. 1-6</A>.
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And having foretold the different success of his invitation
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:7-9">ver. 7-9</A>)
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he shows, in short, what he requires from us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:10">ver. 10</A>)
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and what he designs for us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:11">ver. 11</A>),
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and then leaves it to our choice what we will do,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:12">ver. 12</A>.
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II. Sin, under the character of a foolish woman, courts us to accept of
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her entertainment, and
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:13-16">ver. 13-16</A>)
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pretends it is very charming,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:17">ver. 17</A>.
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But Solomon tells us what the reckoning will be,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:18">ver. 18</A>.
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And now choose you, this day, whom you will close with.</P>
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</FONT>
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<A NAME="Pr9_1"> </A>
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<A NAME="Pr9_2"> </A>
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<A NAME="Pr9_3"> </A>
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<A NAME="Pr9_4"> </A>
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<A NAME="Pr9_5"> </A>
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<A NAME="Pr9_6"> </A>
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<A NAME="Pr9_7"> </A>
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<A NAME="Pr9_8"> </A>
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<A NAME="Pr9_9"> </A>
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<A NAME="Pr9_10"> </A>
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<A NAME="Pr9_11"> </A>
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<A NAME="Pr9_12"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Invitation of Wisdom.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Wisdom hath builded her house, she hath hewn out her seven
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pillars:
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2 She hath killed her beasts; she hath mingled her wine; she
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hath also furnished her table.
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3 She hath sent forth her maidens: she crieth upon the highest
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places of the city,
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4 Whoso <I>is</I> simple, let him turn in hither: <I>as for</I> him that
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wanteth understanding, she saith to him,
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5 Come, eat of my bread, and drink of the wine <I>which</I> I have
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mingled.
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6 Forsake the foolish, and live; and go in the way of
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understanding.
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7 He that reproveth a scorner getteth to himself shame: and he
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that rebuketh a wicked <I>man getteth</I> himself a blot.
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8 Reprove not a scorner, lest he hate thee: rebuke a wise man,
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and he will love thee.
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9 Give <I>instruction</I> to a wise <I>man,</I> and he will be yet wiser:
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teach a just <I>man,</I> and he will increase in learning.
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10 The fear of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> the beginning of wisdom: and the
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knowledge of the holy <I>is</I> understanding.
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11 For by me thy days shall be multiplied, and the years of thy
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life shall be increased.
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12 If thou be wise, thou shalt be wise for thyself: but <I>if</I>
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thou scornest, thou alone shalt bear <I>it.</I>
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</FONT></P>
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<P>
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Wisdom is here introduced as a magnificent and munificent queen, very
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great and very generous; that Word of God is this Wisdom in which God
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makes known his goodwill towards men; God the Word is this Wisdom, to
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whom the Father has committed all judgment. He who, in the chapter
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before, showed his grandeur and glory as the Creator of the world, here
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shows his grace and goodness as the Redeemer of it. The word is plural,
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<I>Wisdoms;</I> for in Christ are hid treasures of wisdom, and in his
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undertaking appears the manifold wisdom of God in a mystery. Now
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observe here,</P>
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<P>
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I. The rich provision which Wisdom has made for the reception of all
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those that will be her disciples. This is represented under the
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similitude of a sumptuous feast, whence it is probable, our Saviour
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borrowed those parables in which he compared the <I>kingdom of
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heaven</I> to a great supper,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+22:2,Lu+14:16">Matt. xxii. 2; Luke xiv. 16</A>.
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And so it was prophesied of,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+25:6">Isa. xxv. 6</A>.
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It is such a feast as Ahasuerus made to <I>show the riches of his
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glorious kingdom.</I> The grace of the gospel is thus set before us in
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the ordinance of the Lord's supper. To bid her guests welcome,
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1. Here is a stately palace provided,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:1"><I>v.</I> 1</A>.
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Wisdom, not finding a house capacious enough for all her guests, has
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built one on purpose, and, both to strengthen it and to beautify it,
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she has <I>hewn out her seven pillars,</I> which make it to be very
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firm, and look very great. Heaven is the house which Wisdom has built
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to entertain all her guests that are called to the marriage-supper of
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the Lamb; that is her Father's house, where there are many mansions,
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and whither she has gone to prepare places for us. She has hanged the
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earth upon nothing, there in it we have no continuing city; but heaven
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is a city that has foundations, has pillars. The church is Wisdom's
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house, to which she invites her guests, supported by the power and
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promise of God, as by <I>seven pillars.</I> Probably, Solomon refers to
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the temple which he himself had lately built for the service of
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religion, and to which he would persuade people to resort, both to
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worship God and to receive the instructions of Wisdom. Some reckon the
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schools of the prophets to be here intended.
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2. Here is a splendid feast got ready
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:2"><I>v.</I> 2</A>):
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<I>She has killed her beasts; she has mingled her wine;</I> plenty of
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meat and drink are provided, and all of the best. <I>She has killed her
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sacrifice</I> (so the word is); it is a sumptuous, but a sacred feast,
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a feast upon a sacrifice. Christ has offered up himself a sacrifice for
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us, and it is <I>his flesh</I> that is <I>meat indeed</I> and <I>his
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blood</I> that is <I>drink indeed.</I> The Lord's supper is a feast of
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reconciliation and joy upon the sacrifice of atonement. The wine is
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<I>mingled</I> with something richer than itself, to give it a more
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than ordinary spirit and flavour. <I>She has</I> completely
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<I>furnished her table</I> with all the satisfactions that a soul can
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desire-righteousness and grace, peace and joy, the assurances of God's
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love, the consolations of the Spirit, and all the pledges and earnests
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of eternal life. Observe, It is all Wisdom's own doing; <I>she</I> has
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killed the beasts, <I>she</I> has mingled the wine, which denotes both
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the love of Christ, who makes the provision (he does not leave it to
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others, but takes the doing of it into his own hands), and the
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excellency of the preparation. That must needs be exactly fitted to
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answer the end which Wisdom herself has the fitting up of.</P>
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<P>
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II. The gracious invitation she has given, not to some particular
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friends, but to all in general, to come and take part of these
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provisions.
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1. She employs her servants to carry the invitation round about in the
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country: <I>She has sent forth her maidens,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:3"><I>v.</I> 3</A>.
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The ministers of the gospel are commissioned and commanded to give
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notice of the preparations which God has made, in the everlasting
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covenant, for all those that are willing to come up to the terms of it;
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and they, with maiden purity, not corrupting themselves or the word of
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God, and with an exact observance of their orders, are to call upon all
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they meet with, even in <I>the highways and hedges,</I> to come and
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feast with Wisdom, for <I>all things are now ready,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:23">Luke xiv. 23</A>.
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2. She herself <I>cries upon the highest places of the city,</I> as one
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earnestly desirous of the welfare of the children of men, and grieved
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to see them rejecting their own mercies for lying vanities. Our Lord
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Jesus was himself the publisher of his own gospel; when he had sent
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forth his disciples he followed them to confirm what they said; nay, it
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<I>began to be spoken by the Lord,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:3">Heb. ii. 3</A>.
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He stood, and cried, <I>Come unto me.</I> We see who invited; now let
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us observe,</P>
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<P>
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(1.) To whom the invitation is given: <I>Whoso is simple</I> and
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<I>wants understanding,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:4"><I>v.</I> 4</A>.
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If we were to make an entertainment, of all people we should not care
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for, much less court, the company of such, but rather of philosophers
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and learned men, that we might hear their wisdom, and whose table-talk
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would be improving. "Have I need of madmen?" But Wisdom invites such,
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because what she has to give is what they most need, and it is their
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welfare that she consults, and aims at, in the preparation and
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invitation. He that is simple is invited, that he may be made wise, and
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he that <I>wants a heart</I> (so the word is) let him come hither, and
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he shall have one. Her preparations are rather physic than food,
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designed for the most valuable and desirable cure, that of the mind.
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Whosoever he be, the invitation is general, and excludes none that do
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not exclude themselves; though they be ever so foolish, yet,
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[1.] They shall be welcome.
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[2.] They may be helped; they shall neither be despised nor despaired
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of. Our Saviour came, <I>not to call the righteous, but sinners,</I>
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not the wise in their own eyes, who say they see
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:41">John ix. 41</A>),
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but the simple, those who are sensible of their simplicity and ashamed
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of it, and him that is willing to <I>become a fool, that he may be
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wise,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:18">1 Cor. iii. 18</A>.</P>
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<P>
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(2.) What the invitation is.
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[1.] We are invited to Wisdom's house: <I>Turn in hither.</I> I say
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<I>we</I> are, for which of us is there that must not own the character
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of the invited, that are <I>simple and want understanding?</I> Wisdom's
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doors stand open to such, and she is desirous to have some conversation
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with them, one word for their good, nor has she any other design upon
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them.
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[2.] We are invited to her table
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:5"><I>v.</I> 5</A>):
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<I>Come, eat of my bread,</I> that is, taste of the true pleasures that
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are to be found in the knowledge and fear of God. By faith acted on the
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promises of the gospel, applying them to ourselves and taking the
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comfort of them, we feed, we feast, upon the provisions Christ has made
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for poor souls. What we eat and drink we make our own, we are
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nourished and refreshed by it, and so are our souls by the word of God;
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it has that in it which is <I>meat and drink</I> to those that have
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understanding.</P>
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<P>
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(3.) What is required of those that may have the benefit of this
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invitation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:6"><I>v.</I> 6</A>.
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[1.] They must break off from all bad company: "<I>Forsake the
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foolish,</I> converse not with them, conform not to their ways, have no
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fellowship with the works of darkness, or with those that deal in such
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works." The first step towards virtue is to shun vice, and therefore to
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shun the vicious. <I>Depart from me, you evil-doers.</I>
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[2.] They must awake and arise from the dead; they must live, not in
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pleasure (for those that do so are dead while they live), but in the
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service of God; for those only that do so live indeed, live to some
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purpose. "Live not a mere animal-life, as brutes, but now, at length,
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live the life of men. <I>Live</I> and you <I>shall live;</I> live
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spiritually, and you shall live eternally,"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:14">Eph. v. 14</A>.
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[3.] They must choose the paths of Wisdom, and keep to them: "<I>Go in
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the way of understanding;</I> govern thyself henceforward by the rules
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of religion and right reason." It is not enough to forsake the foolish,
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but we must join ourselves with those that walk in wisdom, and walk in
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the same spirit and steps.</P>
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<P>
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III. The instructions which Wisdom gives to the maidens she sends to
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invite, to the ministers and others, who in their places are
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endeavouring tot serve her interests and designs. She tells them,</P>
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<P>
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1. What their work must be, not only to tell in general what
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preparation is made for souls, and to give a general offer of it, but
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they must address themselves to particular persons, must tell them of
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their faults, <I>reprove, rebuke,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:7,8"><I>v.</I> 7, 8</A>.
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They must instruct them how to amend--<I>teach,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:9"><I>v.</I> 9</A>.
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The word of God is intended, and therefore so is the ministry of that
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word, <I>for reproof, for correction, and for instruction in
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righteousness.</I></P>
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<P>
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2. What different sorts of persons they would meet with, and what
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course they must take with them, and what success they might
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expect.</P>
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<P>
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(1.) They would meet with some <I>scorners</I> and <I>wicked men</I>
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who would mock the messengers of the Lord, and misuse them, would
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<I>laugh those to scorn</I> that invite them to the feast of the Lord,
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as they did,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+30:10">2 Chron. xxx. 10</A>,
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would <I>treat them spitefully,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+22:6">Matt. xxii. 6</A>.
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And, though they are not forbidden to invite those simple ones to
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Wisdom's house, yet they are advised not to pursue the invitation by
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reproving and rebuking them. <I>Reprove not a scorner; cast not these
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pearls before swine,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:6">Matt. vii. 6</A>.
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Thus Christ said of the Pharisees, <I>Let them alone,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+15:14">Matt. xv. 14</A>.
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"Do not reprove them."
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[1.] "In justice to them, for those have forfeited the favour of
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further means who scorn the means they have had. Those that are thus
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<I>filthy, let them be filthy still;</I> those that are <I>joined to
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idols, let them alone; lo, we turn to the Gentiles.</I>"
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[2.] "In prudence to yourselves; because, if you reprove them,"
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<I>First,</I> "You lose your labour, and so <I>get to yourselves
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shame</I> for the disappointment." <I>Secondly,</I> "You exasperate
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them; do it ever so wisely and tenderly, if you do it faithfully, they
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will hate you, they will load you with reproaches, and say all the ill
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they can of you, and so you will get a blot; therefore you had better
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not meddle with them, for your reproofs will be likely to do more hurt
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than good."</P>
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<P>
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(2.) They would meet with others, who are wise, and good, and just;
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thanks be to God, all are not scorners. We meet with some who are so
|
|
wise for themselves, to just to themselves, as to be willing and glad
|
|
to be taught; and when we meet with such,
|
|
|
|
[1.] If there be occasion, we must reprove them; for wise men are not
|
|
so perfectly wise but there is that in them which needs a reproof; and
|
|
we must not connive at any man's faults because we have a veneration
|
|
for his wisdom, nor must a <I>wise man</I> think that his wisdom
|
|
exempts him from reproof when he says or does any thing foolishly; but
|
|
the more wisdom a man has the more desirous he should be to have his
|
|
weaknesses shown him, because a <I>little folly</I> is a great blemish
|
|
to <I>him that is in reputation for wisdom and honour.</I>
|
|
|
|
[2.] With our reproofs we must <I>give</I> them <I>instruction,</I> and
|
|
must <I>teach</I> them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:9"><I>v.</I> 9</A>.
|
|
|
|
[3.] We may expect that our doing so will be taken as a kindness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+141:5">Ps. cxli. 5</A>.
|
|
|
|
A wise man will reckon those his friends who deal faithfully with him:
|
|
"Rebuke such a one, and <I>he will love thee</I> for thy plain dealing,
|
|
will thank thee, and desire thee to do him the same good turn another
|
|
time, if there be occasion." It is as great an instance of wisdom to
|
|
take a reproof well as to give it well,
|
|
|
|
[4.] Being taken well, it will do good, and answer the intention. A
|
|
<I>wise man</I> will be made wiser by the reproofs and instructions
|
|
that are given him; he <I>will increase in learning,</I> will grow in
|
|
knowledge, and so grow in grace. None must think themselves too wise to
|
|
learn, nor so good that they need not be better and therefore need not
|
|
be taught. We must still press forward, and follow on to know till we
|
|
come to the perfect man. <I>Give to a wise man</I> (so it is in the
|
|
original), give him advice, give him reproof, give him comfort, and
|
|
<I>he will be yet wiser; give him occasion</I> (so the LXX.), occasion
|
|
to show his wisdom, and he will show it, and the acts of wisdom will
|
|
strengthen the habits.</P>
|
|
|
|
<P>
|
|
|
|
IV. The instructions she gives to those that are invited, which her
|
|
maidens must inculcate upon them.</P>
|
|
|
|
<P>
|
|
|
|
1. Let them know wherein true wisdom consists, and what will be their
|
|
entertainment at Wisdom's table,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:10"><I>v.</I> 10</A>.
|
|
|
|
(1.) The heart must be principled with <I>the fear of God;</I> that
|
|
<I>is the beginning of wisdom.</I> A reverence of God's majesty, and a
|
|
dread of his wrath, are that fear of him which is the beginning, the
|
|
first step towards true religion, whence all other instances of it take
|
|
rise. This fear may, at first, have torment, but love will, by degrees,
|
|
cast out the torment of it.
|
|
|
|
(2.) The head must be filled with the knowledge of the things of God.
|
|
<I>The knowledge of holy things</I> (the word is plural) <I>is
|
|
understanding,</I> the things pertaining to the service of God (those
|
|
are called <I>holy things</I>), that pertain to our own sanctification;
|
|
reproof is called <I>that which is holy,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:6">Matt. vii. 6</A>.
|
|
|
|
Or the knowledge which holy men have, which was taught by the holy
|
|
prophets, of those things which <I>holy men spoke as they were moved by
|
|
the holy Ghost,</I> this <I>is understanding;</I> it is the best and
|
|
most useful understanding, will stand us in most stead and turn to the
|
|
best account.</P>
|
|
|
|
<P>
|
|
|
|
2. Let them know what will be advantages of this wisdom
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:11"><I>v.</I> 11</A>):
|
|
|
|
"<I>By me thy days shall be multiplied.</I> It will contribute to the
|
|
health of thy body, and so <I>the years of thy life</I> on earth
|
|
<I>shall be increased,</I> while men's folly and intemperance shorten
|
|
their days. It will bring thee to heaven, and there thy days shall be
|
|
multiplied <I>in infinitum--to infinity,</I> and the <I>years of thy
|
|
life shall be increased without end.</I>" There is no true wisdom but
|
|
in the say of religion and no true life but in the end of that way.</P>
|
|
|
|
<P>
|
|
|
|
3. Let them know what will be the consequence of their choosing or
|
|
refusing this fair offer,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:12"><I>v.</I> 12</A>.
|
|
|
|
Here is,
|
|
|
|
(1.) The happiness of those that embrace it: "<I>If thou be wise, thou
|
|
shalt be wise for thyself;</I> thou wilt be the gainer by it, not
|
|
Wisdom." A man cannot be profitable to God. It is to our own good that
|
|
we are thus courted. "Thou wilt not leave the gain to others" (as we
|
|
do our worldly wealth when we die, which is therefore called <I>another
|
|
man's,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:12">Luke xvi. 12</A>),
|
|
|
|
"but thou shalt carry it with thee into another world." Those that are
|
|
wise for their souls are wise for themselves, for the soul is the man;
|
|
nor do any consult their own true interest but those that are truly
|
|
religious. This recommends us to God, and recovers us from that which
|
|
is our folly and degeneracy; it employs us in that which is most
|
|
beneficial in this world, and entitles us to that which is much more so
|
|
in the world to come.
|
|
|
|
(2.) The shame and ruin of those that slight it: "<I>If thou
|
|
scornest</I> Wisdom's proffer, <I>thou alone shalt bar it.</I>"
|
|
|
|
[1.] "Thou shalt bear the blame of it." Those that are good must thank
|
|
God, but those that are wicked may thank themselves; it is not owing to
|
|
God (he is not the author of sin); Satan can only tempt, he cannot
|
|
force; and wicked companions are but his instruments; so that all the
|
|
fault must lie on the sinner himself.
|
|
|
|
[2.] "Thou shalt bear the loss of that which thou scornest; it will be
|
|
to thy own destruction; thy blood will be upon thy own head, and the
|
|
consideration of this will aggravate thy condemnation. <I>Son,
|
|
remember,</I> that thou hadst this fair offer made thee, and thou
|
|
wouldst not accept it; thou stoodest fair for life, but didst choose
|
|
death rather."</P>
|
|
|
|
<A NAME="Pr9_13"> </A>
|
|
<A NAME="Pr9_14"> </A>
|
|
<A NAME="Pr9_15"> </A>
|
|
<A NAME="Pr9_16"> </A>
|
|
<A NAME="Pr9_17"> </A>
|
|
<A NAME="Pr9_18"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Invitation of Folly.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 A foolish woman <I>is</I> clamorous: <I>she is</I> simple, and knoweth
|
|
nothing.
|
|
14 For she sitteth at the door of her house, on a seat in the
|
|
high places of the city,
|
|
15 To call passengers who go right on their ways:
|
|
16 Whoso <I>is</I> simple, let him turn in hither: and <I>as for</I> him
|
|
that wanteth understanding, she saith to him,
|
|
17 Stolen waters are sweet, and bread <I>eaten</I> in secret is
|
|
pleasant.
|
|
18 But he knoweth not that the dead <I>are</I> there; <I>and that</I> her
|
|
guests <I>are</I> in the depths of hell.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have heard what Christ has to say, to engage our affections to God
|
|
and godliness, and one would think the whole world should go after him;
|
|
but here we are told how industrious the tempter is to seduce unwary
|
|
souls into the paths of sin, and with the most he gains his point, and
|
|
Wisdom's courtship is not effectual. Now observe,</P>
|
|
|
|
<P>
|
|
|
|
I. Who is the tempter--<I>a foolish woman,</I> Folly herself, in
|
|
opposition to Wisdom. Carnal sensual pleasure I take to be especially
|
|
meant by this <I>foolish woman</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:13"><I>v.</I> 13</A>);
|
|
|
|
for that is the great enemy to virtue and inlet to vice; that defiles
|
|
and debauches the mind, stupefies conscience, and puts out the sparks
|
|
of conviction, more than any thing else. This tempter is here described
|
|
to be,
|
|
|
|
1. Very ignorant: <I>She is simple and knows nothing,</I> that is, she
|
|
has no sufficient solid reason to offer; where she gets dominion in a
|
|
soul she works out all the knowledge of holy things; they are lost and
|
|
forgotten. <I>Whoredom, and wine, and new wine, take away the
|
|
heart;</I> they besot men, and make fools of them.
|
|
|
|
(2.) Very importunate. The less she has to offer that is rational the
|
|
more violent and pressing she is, and carries the day often by dint of
|
|
impudence. She <I>is clamorous</I> and noisy
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:13"><I>v.</I> 13</A>),
|
|
|
|
continually haunting young people with her enticements. <I>She sits at
|
|
the door of her house</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:14"><I>v.</I> 14</A>),
|
|
|
|
watching for a prey; not as Abraham at his tent-door, seeking an
|
|
opportunity to do good. <I>She sits on a seat (on a throne,</I> so the
|
|
word signifies) <I>in the high places of the city,</I> as if she had
|
|
authority to give law, and we were all <I>debtors to the flesh, to live
|
|
after the flesh,</I> and as if she had reputation, and were in honour,
|
|
and thought worthy of <I>the high places of the city;</I> and perhaps
|
|
she gains upon many more by pretending to be fashionable than by
|
|
pretending to be agreeable. "Do not all persons of rank and figure in
|
|
the world" (says she) "give themselves a greater liberty than the
|
|
strict laws of virtue allow; and why shouldst thou humble thyself so
|
|
far as to be cramped by them?" Thus the tempter affects to seem both
|
|
kind and great.</P>
|
|
|
|
<P>
|
|
|
|
II. Who are the tempted--young people who have been well educated; these
|
|
she will triumph most in being the ruin of. Observe,
|
|
|
|
1. What their real character is; they are <I>passengers that go right
|
|
on their ways</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:15"><I>v.</I> 15</A>),
|
|
|
|
that have been trained up in the paths of religion and virtue and set
|
|
out very hopefully and well, that seemed determined and designed for
|
|
good, and are not (as that young man,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+7:8"><I>ch.</I> vii. 8</A>)
|
|
|
|
<I>going the way to her house.</I> Such as these she has a design upon,
|
|
and lays snares for, and uses all her arts, all her charms, to pervert
|
|
them; if they <I>go right on,</I> and will not look towards her, she
|
|
will call after them, so urgent are these temptations.
|
|
|
|
(2.) How she represents them. She calls them <I>simple</I> and
|
|
<I>wanting understanding,</I> and therefore courts them to her school,
|
|
that they may be cured of the restraints and formalities of their
|
|
religion. This is the method of the stage (which is too close an
|
|
exposition of this paragraph), where the sober young man, that has been
|
|
virtuously educated, is the fool in the play, and the plot is to make
|
|
him <I>seven times more a child of hell</I> than his profane
|
|
companions, under colour of polishing and refining him, and setting him
|
|
up for a wit and a beau. What is justly charged upon sin and impiety
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:4"><I>v.</I> 4</A>),
|
|
|
|
that it is folly, is here very unjustly retorted upon the ways of
|
|
virtue; but the day will declare who are the fools.</P>
|
|
|
|
<P>
|
|
|
|
III. What the temptation is
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:17"><I>v.</I> 17</A>):
|
|
|
|
<I>Stolen waters are sweet.</I> It is to water and bread, whereas
|
|
Wisdom invites to the beasts she has killed and the wine she has
|
|
mingled; however, bread and water are acceptable enough to those that
|
|
are hungry and thirsty; and this is pretended to be more <I>sweet</I>
|
|
and <I>pleasant</I> than common, for it is <I>stolen water and bread
|
|
eaten in secret,</I> with a fear of being discovered. The pleasures of
|
|
prohibited lusts are boasted of as more relishing than those of
|
|
prescribed love; and dishonest gain is preferred to that which is
|
|
justly gotten. Now this argues, not only a bold contempt, but an
|
|
impudent defiance,
|
|
|
|
1. Of God's law, in that the waters are the sweeter for being stolen
|
|
and come at by breaking through the hedge of the divine command.
|
|
<I>Nitimur in vetitum--We are prone to what is forbidden.</I> This
|
|
spirit of contradiction we have from our first parents, who thought the
|
|
forbidden tree of all others <I>a tree to be desired.</I>
|
|
|
|
2. Of God's curse. The <I>bread is eaten in secret,</I> for fear of
|
|
discovery and punishment, and the sinner takes a pride in having so far
|
|
baffled his convictions, and triumphed over them, that, notwithstanding
|
|
that fear, he dares commit the sin, and can make himself believe that,
|
|
being eaten in secret, it shall never be discovered or reckoned for.
|
|
Sweetness and pleasantness constitute the bait; but, by the tempter's
|
|
own showing, even that is so absurd, and has such allays, that it is a
|
|
wonder how it can have any influence upon men that pretend to
|
|
reason.</P>
|
|
|
|
<P>
|
|
|
|
IV. An effectual antidote against the temptation, in a few words,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:18"><I>v.</I> 18</A>.
|
|
|
|
He that so far wants understanding as to be drawn aside by these
|
|
enticements is led on, ignorantly, to his own inevitable ruin: <I>He
|
|
knows not,</I> will not believe, does not consider, the tempter will
|
|
not let him know, <I>that the dead are there,</I> that those who live
|
|
in pleasure are <I>dead while they live, dead in trespasses and
|
|
sins.</I> Terrors attend these pleasures like the terrors of death
|
|
itself. The giants are there--<I>Rephaim.</I> It was this that ruined
|
|
the sinners of the old world, the giants that were <I>in the earth in
|
|
those days. Her guests,</I> that are treated with those <I>stolen
|
|
waters,</I> are not only in the highway to hell and at the brink of it,
|
|
but they are already <I>in the depths of hell,</I> under the power of
|
|
sin, led captive by Satan at his will, and ever and anon lashed by the
|
|
terrors of their own consciences, which are a hell upon earth The
|
|
depths of Satan are <I>the depths of hell.</I> Remorseless sin is
|
|
remediless ruin; it is the bottomless pit already. Thus does Solomon
|
|
show the hook; those that believe him will not meddle with the
|
|
bait.</P>
|
|
|
|
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