잠언 9장 - 두 여인의 초청, 누구에게 갈까?

[바다]

잠언 9장 - 두 여인(지혜 여인과 우매여인)의 초청(초대), 어디로 갈까?

▣ 잠언 9장 문맥 보기 ▣
1-6절/ 생명을 주는 지혜의 잔치초대
의인화된 지혜(지혜의 여인)의 초청(1-6절)과 어리석음(stupidity)의 초청(13-18절)이 대조된다. 

7-12절/ 초청에 응한 결과
거만한 자는 지혜의 잔치의 초청을 거절한다. 그러므로 해을 입게된다.

13-18절/ 미련한 여자의 초대
1-6절의 지혜의 초대와 미련한 계집의 초대가 대조된다. 그 잔치를 베푸는 과정에서 미혹와 사악함이 드러난다.

▣ 어려운 용어 해설 ▣
♣ 잠언 9:118    두 여인의 잔치와 초대      375장(새 421장) - 내가 예수 믿고서/

▷1-6절   지혜 여인의 마지막 초청(calling. 참고. 이사야 55장)

지혜가 예언자의 역할에서 종들을 가진 종들의 모습으로 말한다. "지혜는 여신처럼 위엄이 있고, 작은 아이처럼 장난스럽고, 어머니 품속처럼 포근하고, 예언자 처럼 도전적이고, 음식이 가득한 식탁처럼 풍성하고, 백합꽃 가운데 숨어 있는 연인처럼 신비롭다"(Camp).

1절 '지혜'(지혜들. 복수)가 그 집을 짓고; 일곱 기둥을 다듬고

        Wisdom has built her house; she has hewn out its seven pillars.
*- 지혜가 그 집을 짓고:  지혜는 고귀한 부인으로 인격화된다(잠1:20-33/ 3:16-18/ 4:3-6/ 8:1-21, 32-36/ 9:1-6). 지혜를 복수(複數)로 사용하여 지혜의 충만함을 나타낸다. 낙성식의 초청.
- 일곱 기둥을 다듬고: 성전과 왕궁과 같은 수준으로 격이 높아진다. 지혜 여인의 지위도 높음을 말해준다.

  무너지지 않고, 지진과 재난에도 흔들리지 않고, 안전한 곳이며, 아름다운 곳임을 말해준다.

  지혜의 집은 일곱 기둥이 있는 집이다. 곧  '7'의 상징적인 의미처럼 크고, 완전하고, 안전하고, 넓고, 높은 집이라는 것을 말한다. 즉 지혜의 높은 가치를 말한다.  어떤 학자들은 일곱 기둥을 6일 간의 천지- 우주(宇宙) 창조와 7일째의 안식을 말한다고 본다. 
   *지혜는 누구인가?

  지혜의 성육신은 곧 예수 그리스도다.!  그리스도는 곧 하나님의 권능이며, 하나님의 지혜다(고전1:). 그러면 과연 지혜의 집은 무엇인가? 그리스도의 몸된 교회다. 교회의 기둥은 무엇인가? 사도와 선지자와 목사와 교사들이다(딤전3:15/ 계3:12). 

2절  짐승을 잡으며, 포도주를 '혼합'하여 상을 갖추고
-  짐승을 잡으며: 지혜 여인의 제안은 자기부인적인지 않다!  

   '희생제물'은 예수 그리스도의 십자가의 고난을 연상시킨다.

-'포도주를 혼합하여':  유대인은 포도주와 물을 1: 3으로 희석하고 몰약과 다른 향신료를 넣어 향기와 맛을 더 좋게 사용하였다(시75:8/ 사5:22). 

  최고의 품격을 갖춘 잔치임을 말해준다. 

 

3절   '그 여종(들)을 보내어 성(城) 중 높은 곳에서 불러 이르기를'

       She has sent out her maids, and she calls from the highest point of the city.

- 보내어... 불러 이르기를: <두 초청 - 지혜의 초청>

  예수님의 결혼 잔치의 비유(마22:1-14/ 사 55:1-2). 지혜를 여성으로 의인화(잠, 8장, 9장, 31장) 하여 초청한다. 

- 마태복음 22장의 혼인잔치의 비유과 같다. 손님을 초대하기 위해서 종들을 보내었듯 주님의 종된 우리는 그리스도의 사도와 편지로 복음의 종(일군)이 되어 직장 속에 보내심을 받고 있다! 할렐루야!

<성 중 높은 곳에 누가 있는가?>
누가 고지를 점령하고 있는가?  지혜인가? 미련인가? 지혜가 보낸 여종(4절)과 미련한 계집(13-14절)이 모두  있다. 이것은 마치 에덴 동산 중앙에 하나님이 허락한 영생의 생명나무와 하나님이 금지한 선악을 알게 하는 나무가 있는 것과 같다. 아담와 하와는 무엇을 선택하였는가? 그러면 우리는 지혜와 미련 중 누구의 초청, 어떤 초청,누구의 길을 받아들일 것인가?  

▷ 4-6절. 지혜없는 사람들은 지혜의 초청을 얕본다.
4절  무릇 '어리석은 자'는 이리로 돌이키라. 또 '지혜 없는 자'에게 이르기를
- 어리석은 자: '단순한 모든 이들'(all who are simple. NIV;  ignorant people. GNB).  '순진하고 어리숙한 자"를 말한다. 자신의 무지를 깨닫고 진리되신 주님께 나오는자는 복되다.  

*- 지혜없는 자: 판단력이 부족한 자들, those who lack judgement. NIV) .

5절 너는 와서, 내가 내 식물(bread)을 먹으며 '내 혼합한 포도주'를 마시고

      "Come, eat my food and drink the wine I have mixed.
-* 내 식물(bread), 내 포도주: 하나님의 말씀. 식물은 여기서 더 넓은 뜻, 곧 '음식'으로 쓰인다(눅 14:1. 참고).

*-  내 혼합한 포도주: '내가 빚은 술'(공동); 꿀이나 여러가지 향신료를 넣어 만든 포도주.GNB) '

6절   (너희) 어리석음(simple ways. NIV)을 버리고 생명을 얻으라; 명철의 길을 행하라 하느니라.

         Leave your simple ways and you will live; walk in the way of understanding.

- 어리석음을 버리고: 어리석은 길들(your simple ways)

- 명철의 길을 행하라  walk in the way of understanding. : 참고. 시편 1편. 길을 바꾸는 것이다. 상행, 하행의 길이 아닌, 다른 길을 걷는 것이다. 

  * 예수께서 가라사대 내가 곧 길이요, 진리요, 생명이니(요 14:6).

<잠9: 7-12절>  막간(interlude) - 체념한듯한 분위기
7절   거만한 자 를 징계하는자는 도리어 능욕(shame)을 받고; 악인을 책망하는자는 도리어 흠을 잡히느니라.

        Whoever corrects a mocker invites insult;  whoever rebukes a wicked man incurs abuse.

- 거만한 자  a mocker: 참고. 시편 1편.

8절   '거만한 자'를 책망하지 말라 그가 너를 미워할까 두려우니라. 지혜있는 자를 책망하라 그가 너를 "사랑하리라"(GNB. respect you 너를 존경하리라).

         Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you.
- 거만한 자: '조롱하는 자'(a mocker. NIV) 곧  거만한 자는 지혜를 받아들이지 않고, 오히려 조롱한다. 

  소유, 업적, 지위에 미혹되지 않고, 의지하지 않아야 지혜로운 사람이라 할 수 있다.

  지혜를 얻는 가장 큰 걸림돌은 무엇인가?

   거만, 교만, 오만, 자만- 쌍둥이 4형제.

- 지혜있는 자(골4:10) 를 책망하라 그가 너를 사랑하리라: <지혜자의 반대말 - 거만한자>

  지혜자와 의인은 도덕적으로 영적으로 완전한 자가 아니다. 하나님 외에 누가 완전하랴!

  다만, 지혜로운 자는 책망 받는 것을 통해서도 배우고, 고치려는 마음을 먹는 겸비한 사람이다. 세례요한이 헤롯 왕과 그의 합당치 못한 결혼을 책망하자, 선지자요 의인인 세례 요한을 죽여 입을 막았다. 바리새인들을 책망하니 예수님이 죽으셨다. 진리의 책망을 받아들이지 못하고, 고치지 못하는 사람은 곧 개와 돼지와 같다(마7장)
.

* 행복한 경험- 설교의 서론 상기(1:5). 도덕적 질문의 서론(1:3).
9절 지혜있는 자에게 '교훈'을 더하라. 그가 더욱 지혜로워질 것이요; 의로운 사람을 가르치라. 그의 학식이 더하리라.

      Instruct a wise man and he will be wiser still; teach a righteous man and he will add to his learning.

* 책망을 받아들이는 사람들이 있는가, 과연 누구인가?  - 지혜자와 의인 -  곧 지혜로운 자와 의로운 자다!

* 잠언 전체의 주제.

* 잠언 9:10   "여호와를 경외하는 것이 지혜의 '근본'이요", 거룩하신 자를 (깊이. 공) 아는 것이 '명철'이니라.

                 "The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.

*- 여호와를 경외(잠 10:27) 하는 것이 지혜의 근본이요(= GNB. 지혜롭게 되기 위해 먼저 여호와께 순종해야 한다): 경외하는 가, 경시하는가? 지혜로 나아가려면, 하나님과 내적으로 연결되어야 한다.

- 지혜의 근본(시작 the begining NIV; 선행조건)이요 : '지식의 근본'이기도 하다.  

   <빛과 어둠> 63-66쪽. 
*- 거룩하신자: 단수가 아닌 복수로 사용된다. 그러므로 '가장 거룩하신 자'를 의미한다. '하나님의 속성 중 거룩보다 무서운 것이 없다. 우리를 더 변화(변화)시키는 것이 없다. 우리의 죄는 하나님의 거룩하심에 대비될 때 가장 선명히 드러난다. 예수님의 피로 속죄되어야만 거룩하신 하나님 앞에서 안전하다(히10:19-22) ... 거룩하신 하나님에게 사랑을 받는 것이 기적이다! '<톰 켈러, 오늘을 사는 잠언, 72쪽> 

- 명철: = '슬기'(공동번역) '깨달음'(현대어성경); 이해력understanding(NIV).

11절  (왜나햐면)  나 지혜로 말미암아 네 날이 많아질 것이요,  네 생명의 해가 더하리라.

           For through me your days will be many, and years will be added to your life.

- 날들이.. 해가 : 지혜로운 사람이 장수하게 된다.

*12절 네가 만일 지혜로우면 그 지혜가 네게 유익할 것이나; 네가 만일 거만(倨慢)하면 너 홀로 해를 당하리라.

          If you are wise, your wisdom will reward you; if you are a mocker, you alone will suffer."

- 네가 만일 지혜로우면: 개인적 책임 강조.

*- 네가 만일 거만하면: 지혜의 반대말은 무지, 어리석음이 아닌, '거만'이다. '사익 보다 가정과 공동체의 필요를 앞세워야만 개인도 잘된다. 현대문화는 이를 완전히 배격한다. 거만한 사람은 공동체의 가치와 신념을 비웃는다'< 팀켈러, 오늘을 사는 잠언, 52쪽> 

▷13-18절. 어리석은 여인의 어설픈 흉내  * 비교. 7:10-27. 

   * 참고도서. 참회록 강의 84-.쪽. 
13절   "미련한 계집이 떠들며(clamorous. KjV): '어리석어서' 아무 것도 알지 못하고(knoweth nothing. KJV/ "without knowledge" NIV).

          The woman Folly is loud; she is undisciplined and without knowledge.

- 미련한 계집이 떠들며: 미련함의 특징이란 무엇인가? 떠들어대며, 무지하고, 수치를 모르는 3대 특징이 있다(Stupidity is like a loud, ignorant, shameless woman.GNB).

   * 빈수레가 요란하다 <속담> 
* 미련한 사람의 특징은 어떠한가?
땅히 알아야 할 지식과 훈련받지 못한 사람은 당연히 큰 목소리로 떠뜬다.  그러나 아무 것도 모르면서 큰소리친다.
- 어리석어서: '단순한' (simple KJV; 훈련을 받지 않아서 undisciplined NIV)

14절 (미련한 여인이) 자기 집 문에 앉으며, 성읍 높은 곳에 있는 자리에 앉아서

       She sits at the door of her house, on a seat at the highest point of the city,

<미련한 계집은 어디에 있는가? >
- 자기 집: 자기가 지은 집이 아니라, 훔친 것이다. 

- 성읍 높은 곳 at the highest point of the city : 성읍 중 가장 높은 곳에 무엇이 있는가? 그곳에 지혜만 있는 곳이 아니다! 미련한 계집이 있다. 미련과 지혜는 함께 있다. 선악을 알게하는 나무와 생명나무가 에덴 동산 중앙에 나란히 있었다.   과연 나는 무엇을 선택할 것인가?

* 15절   자기 길을 바로가는 행객(行客)을 불러 이르되

        calling out to those who pass by, who go straight on their way.

- 자기 길을 바로 가는 행객: 지혜 안에 살아가는 성도를 의미한다. 이단은 바른 진리대로 살아가는 성도를 유혹한다.

- 불러 이르되: 지혜로운여인이 예언자를 모델로 삼는다, 그러나, 우매여인은 호리는 여성을 모델로 삼아 흉내낸다. 

16절 "무릇 '어리석은 자'는 이리로 돌이키라. 또 지혜 없는 자에게 이르기를"

   "Let all who are simple come in here!" she says to those who lack judgment.

*- 어리석은 자 all who are simple : '속없는자'(공동번역) * 미련한 계집이 어리석은 자를 초대한다. 설상가상.

- 지혜 없는 자 those who lack judgment

- 불러 이르되: 미련한 여인의 초대에 응하는 사람은 미련한 사람이다.

*잠9:17   '도적질한 물'이 달고; 몰래 먹는 떡이 맛이있다 하는도다.

             Stolen water is sweet; food eaten in secret is delicious!"
- 도적질한 물(5:15-16과 비교) ... 몰래 먹는 떡: 미련한 여인은 도둑질한 음식 -  '물과 떡'만을 줄 수 있을 뿐이다. 2절과 대조!!  

  불륜의 성관계, 부정한 성행위는 평범한 성행위에 비해 훨씬더 자극적으로 느껴진다 - 일시적인 쾌락. 금지된 것을 하고 싶어하는 본성을 이용하여 유혹한다. 다른 사람의 시선을 피해 남몰래 즐기는 죄, 이익.

  17절은 불륜의 혼외정사를 말하고, 몰래먹는 떡은 은밀한 행위를 말한다. 자기 샘에서 물을 마시는것은 자기의 아내와의 성행위를 비유적으로 말한다(5:15-17).

  팀 켈러의 책, <오늘을 사는 잠언, 두란노 53쪽>에서 하나님을 믿지 않고; 절대주의가 아닌, 신앙없는 상대주의가 훔친 선을 말한다고 해석한다!  예를 들어, 하나님을 전혀 믿지 않고, 인권에 열광적으로 옹호하고 억밥받는 일들을 돕는 것을 중시하는 것 등으로 해석한다.  

18절 오직(But)  그 어리석은 자는 죽은 자들이 거기 있는 것과, 그의 객들이 '스올(음부)' 깊은 곳에 있는 것을 알지 못하느니라.

        But little do they know that the dead are there, that her guests are in the depths of the grave.
- 죽은 자들이: 생명과 죽음은 삶의 길이가 아니라, 삶의 질이다. '생명' - '살아 있다'는 것은 평온한 마음이라는 심리적 행복(14:30), 사랑의 관계(15:27),  또는 영적인 생명 즉 하나님과의 관계(21:21)을 말하기도 한다. 참고. 팀 켈러<오늘을 사는 잠언, 두란노, 54쪽>  

- 그의 객들 her guests : 우매여인에게 초대받아 간 자들. 

- 음부(the grave)의 깊은 곳에  in the depths of the grave : "무덤"(grave NIV). 하나님과의 단절, 영적인 실명, 허망하고 관고한 삶은 영적인 송장과 같다. - 죽음의 영역 안에 들어선 것이다. 지혜는 생사의 문제다. 

  우매여인은 사역한 여성과 똑같은 운명으로 이끈다. 

  가룟 유다... 발람.... 얀네 얌브레... 극단적인 마무리! 유혹에 진 사람들에게 닥치는 결과는 '이방계집(또는 음녀)'의 유혹에 진 사람들의 결과와 같다.
  즉 이방계집이나, 음녀의 정체는 '우매여인'을 위해서 사람을 유혹하는 자이다.

▣ 잠언 9장 말씀 묵상 ▣
(영원한) 생명을 얻고, 풍성한 삶을 얻는 길이 무엇인가?
그 구체적인 모습이 잠언 9장 1-6절에 보인다. 본문의 말씀은 누가복음 15장의 어리석은 탕자가 돌아 왔을 때의 아버지의 풍성한 잔치를 연상케 한다. 깊은 사랑으로 베풀어지는 웅장한 저택과 풍성한 식탁을 보라.
돌아온 탕자를 위한 아버지의 축제을 생각하여 보자. 훌륭한 대 저택에서 살진 송아지를 잡아 만든 풍성한 요리, 값지고 고귀한 옷, 새 포도주의 즐거움 그리고 장수(11절), (영원한) 생명을 얻게 되고, 명철한 삶을 살게 되는 것을 묘사해 준다.
그러나 영혼의 도적이 오는것은 도적질하고 죽이고 멸망시키려는 것 뿐이다. 음녀의 영은 우리에게 말한다. "도적질한 물이 달고 몰래 먹는 떡이 맛이 있다" 고. 결국은 결국 음녀의 영은 우리의 영혼을 죽음과 음부와 심판에서 벗어날 수가 없게 만든다(18절).

▣ 조금 더 깊이 생각하기 ▣
지혜의 집의 일곱 기둥에는 무엇이 있는가? 지혜와 관련된 7가지 덕목이 있다면 무엇이 있을까? 제가 임의로 선정해보았습니다.
1.여호와를 경외함
2.명철(잠8:12).
3.지식
4.진실.
5.순종하려는 의지
6.겸손.
7.훈계와 책망하는 자를 사랑함

▣ 참고도서

1. GNB= Good News Bible.

2.공 = 공동번역

3. KJV=King James Version

4. NIV - New Internatiional Version.

5. IVP 성경주석.

6.독일성서공회해설 개역개정 성경.

7.팀 켈러<오늘을 사는 잠언, 두란노>

NIV 9: 1 Wisdom has built her house; she has hewn out its seven pillars.

9:2 She has prepared her meat and mixed her wine; she has also set her table.

9:3 She has sent out her maids, and she calls from the highest point of the city.

9:4 "Let all who are simple come in here!" she says to those who lack judgment.

9:5 "Come, eat my food and drink the wine I have mixed.

9:6 Leave your simple ways and you will live; walk in the way of understanding.

9:7 "Whoever corrects a mocker invites insult; whoever rebukes a wicked man incurs abuse.

9:8 Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you.

9:9 Instruct a wise man and he will be wiser still; teach a righteous man and he will add to his learning.

9:10 "The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.

9:11 For through me your days will be many, and years will be added to your life.

9:12 If you are wise, your wisdom will reward you; if you are a mocker, you alone will suffer."

9:13 The woman Folly is loud; she is undisciplined and without knowledge.

9:14 She sits at the door of her house, on a seat at the highest point of the city,

9:15 calling out to those who pass by, who go straight on their way.

9:16 "Let all who are simple come in here!" she says to those who lack judgment.

9:17 "Stolen water is sweet; food eaten in secret is delicious!"

9:18 But little do they know that the dead are there, that her guests are in the depths of the grave.

Matthew Henry's Concise Commentary on the Whole Bible
proverbs Chapter 9

The invitations of Wisdom. (1-12)
The invitations of folly. (13-18) 
Verses 1-12 Christ has prepared ordinances to which his people are admitted, and by which nourishment is given here to those that believe in him, as well as mansions in heaven hereafter. The ministers of the gospel go forth to invite the guests. The call is general, and shuts out none that do not shut out themselves. Our Saviour came, not to call the righteous, but sinners; not the wise in their own eyes, who say they see. We must keep from the company and foolish pleasures of the ungodly, or we never can enjoy the pleasures of a holy life. It is vain to seek the company of wicked men in the hope of doing them good; we are far more likely to be corrupted by them. It is not enough to forsake the foolish, we must join those that walk in wisdom. There is no true wisdom but in the way of religion, no true life but in the end of that way. Here is the happiness of those that embrace it. A man cannot be profitable to God; it is for our own good. Observe the shame and ruin of those who slight it. God is not the Author of sin: and Satan can only tempt, he cannot force. Thou shalt bear the loss of that which thou scornest: it will add to thy condemnation.

Verses 13-18 How diligent the tempter is, to seduce unwary souls into sin! Carnal, sensual pleasure, stupifies conscience, and puts out the sparks of conviction. This tempter has no solid reason to offer; and where she gets dominion in a soul, all knowledge of holy things is lost and forgotten. She is very violent and pressing. We need to seek and pray for true wisdom, for Satan has many ways to withdraw our souls from Christ. Not only worldly lusts and abandoned seducers prove fatal to the souls of men; but false teachers, with doctrines that flatter pride and give liberty to lusts, destroy thousands. They especially draw off such as have received only partial serious impressions. The depths of Satan are depths of hell; and sin, without remorse, is ruin, ruin without remedy. Solomon shows the hook; those that believe him, will not meddle with the bait. Behold the wretched, empty, unsatisfying, deceitful, and stolen pleasure sin proposes; and may our souls be so desirous of the everlasting enjoyment of Christ, that on earth we may live to him, daily, by faith, and ere long be with him in glory.

The Geneva Study Bible/ Chapter 9
9:1 Wisdom hath built her a house, she hath hewn out her b seven pillars:
(a) Christ has prepared him a Church.
(b) That is, many chief supports and principal parts of his Church, as were the patriarchs, prophets, apostles, pastors and teachers.

9:2 She hath killed her beasts; she hath mixed her wine; she hath also c furnished her table.
(c) He compares wisdom with great princes who keep open house for all who come.

9:3 She hath sent forth her d maidens: she crieth upon the highest places of the city,
(d) Meaning, true preachers, who are not infected with man's wisdom.

9:4 Whoever [is] e simple, let him turn in here: [as for] him that lacketh understanding, she saith to him,
(e) He who knows his own ignorance, and is void of malice.

9:5 Come, eat of my f bread, and drink of the wine [which] I have mixed.
(f) By meat and drink is meant the word of God, and the ministration of the sacraments, by which God nourishes his servants in his house which is the Church.

9:7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked [man getteth] himself a g blot.
(g) For the wicked will contemn him and labour to defame him.

9:8 Reprove not a h scorner, lest he shall hate thee: rebuke a wise man, and he will love thee.
(h) Meaning them who are incorrigible, which Christ calls dogs and swine: or he speaks this in comparison, not that the wicked should not be rebuked, but he shows their malice, and the small hope of the profit.

9:10 The fear of the LORD [is] the beginning of wisdom: and the knowledge of the Holy One [is] i understanding.
(i) He shows what true understanding is, to know the will of God in his word which is meant by holy things.

9:12 If thou art wise, thou shalt be wise for k thyself: but [if] thou scornest, thou alone shalt bear [it].
(k) You will have the chief profit and convenience of it.

9:13 A l foolish woman [is] clamorous: [she is] simple, and knoweth nothing.
(l) By the foolish woman, some understand the wicked preachers, who counterfeit the word of God: as appears in (Proverbs 9:16) which were the words of the true preachers as in (Proverbs 9:4) but their doctrine is as stolen waters: meaning that they are men's traditions, which are more pleasant to the flesh than the word of God, and therefore they themselves boast of it.

John Gill's Exposition of the /   Proverbs 9
In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests, Proverbs 9:1; as having made large and suitable provisions for them, Proverbs 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his, Proverbs 9:3; When it is observed who are and who are not to be reproved, with the reasons of it, Proverbs 9:7; and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter, Proverbs 9:10; And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant, Proverbs 9:13; and plying passengers that go by her door, and inviting them in to partake of her provisions, Proverbs 9:14; the consequence of which is sure and certain death and destruction to her guests, Proverbs 9:18.

Verse 1. Wisdom hath builded her house,.... Or "Wisdoms": of which see Proverbs 1:20; Christ, the Wisdom of God, is meant, in whom and from whom all wisdom is. Various are the opinions concerning this house built by him. Some take it to be the whole circle of sciences, and the seven pillars to be the seven liberal ones, as Aben Ezra; though rather, as others, it may design the schools of the prophets, in which young men were trained up in the knowledge of divine and spiritual things. Some would have the whole universe to be meant, and the seven pillars to be the seven days of creation, as Jarchi; or the seven planets, as others: it is an odd notion of Grotius, that the human body is intended, with its five senses; and, to make up the number seven, adds the voice and memory: rather the human nature of Christ, which is a temple, a tabernacle, a house in which the Godhead dwells, is built by Wisdom, made without the hands of men; and then its seven pillars are the graces of the Spirit, by which it was supported and adorned; see Isaiah 11:2; Some understand it of the temple of a regenerate man's heart; in which God, Father, Son and Spirit, dwell. But there are two other senses, which bid fairest one of them to be right; either the heavenly glory, the house not made with hands, Christ's Father's house, in which are many mansions for his people; and which is a city whose builder and maker is God, and is prepared by Christ; and stands firm upon the promises of God, the person, blood, and righteousness of Christ, and the grace of the blessed Spirit: or rather the church of Christ on earth, the house of the living God, the pillar and ground of truth; this is built by Christ upon himself, the rock and foundation; the materials of it are true believers, precious and lively stones; built up a spiritual house, and a fit and suitable habitation for God through the Spirit. Such a house there was under the Old Testament, and such an one there is under the New; and which is continually building up by Christ by means of the word and ordinances, and will continue to the end of the world; see 1 Timothy 3:15;

she hath hewn out her seven pillars; ministers of the Gospel, compared to pillars for strength and stability, and for their being instrumental in supporting the interest and church of Christ; in allusion to the pillars in Solomon's temple, Jachin and Boaz; see Galatians 2:9. These are said to be "hewn," being polished, beautified, and adorned with the gifts and graces of the Spirit by Christ, and thereby fitted for their work and service; and said to be "seven," because there is a complete and sufficient number of them, which Christ has provided, and always will provide for his churches, as long as they continue in the world. Though it may be these seven pillars may denote in general the firmness and solidity of this spiritual building, the church, and the continuance of it by the power of God; or they may have respect to the seven states of the church in so many periods of time, to last to the end of all things, signified by the seven churches in the book of the Revelation; so Cocceius {c}.

{c} Vid. Lexic. Heb. col. 623.

Verse 2. She hath killed her beasts,.... Or, "her sacrifice" {d}: a crucified Christ, the principal of the provisions in Wisdom's house, or the church of Christ. The death of Christ was prefigured by the slaying of beasts for sacrifice under the old law; was foretold in prophecy, and is expressed by "killing" him in the New Testament; and which shows his death not to be natural, but violent. It is commonly ascribed to the Jews as a wicked action of theirs; but was not without the counsel and determination of God, and the will and consent of Christ; and this death was as a victim to justice, by way of sacrifice and satisfaction for sin, and was vicarious; was offered up in the room and stead of his people, to make atonement for their sins; and which is no other than himself, his soul and body, as in union with his divine person; a sacrifice voluntarily offered up by himself, exceeding acceptable, and well pleasing to God; effectual to the purposes for which it was offered, and so never to be repeated: and his death, being a sacrifice, becomes a feast; a crucified Christ is suitable food for faith, as he is the Lamb in the midst of the throne, as though he had been slain; he is evidently set forth in the Gospel as crucified, and as such is spiritual and savoury food to his people, nourishing and strengthening, quickening and comforting, and extremely satisfying: thus the Gospel feast, in which the slain Lamb of God makes the chiefest part, is expressed in the same language as here, "my oxen and my fatlings are killed," Matthew 22:4;

she hath mingled her wine; which also makes a considerable part in a banquet or feast, Esther 5:6; and the church is called a banqueting house, or a house of wine, Song of Solomon 2:4. The love of Christ is compared to wine, Song of Solomon 1:2; to old wine for the antiquity of it, being more ancient than ours to him, or than ourselves, even as old as eternity; to wine, on the lees well refined, for the purity of it, being free from all motives and conditions in the creature; to strong generous wine, which exhilarates and refreshes the weak, the weary, and distressed. The Gospel of Christ is also compared to wine, Song of Solomon 7:9; to old wine, for the ancient doctrines of it; and to neat wine, for the purity of it; and to generous wine, for the pleasure, joy, and comfort it gives: the blessings of grace which it exhibits may be so called from their comforting and refreshing nature, which are had freely, Isaiah 55:1; and so are the joys of heaven, Matthew 26:29.
Now the "mingling" of this wine is in allusion to the mixture of wine, either with something richer, as spice, Song of Solomon 8:2; or rather with water, as Jarchi observes, which was usual in those hot countries, to make it fit and suitable drink for the bodies of men: the mixture was no doubt according to the strength of the wine; the wine of Sharon, being strong wine, was mixed two parts water and one wine {e}; which, with the ancients {f}, before three parts water and two wine; though, according to Plutarch {g}, they had three ways of mixing, which they called by three different names; the one was three parts water and two wine, the other three parts water and one wine, the third was one wine and two water; the first of them was reckoned the best mixture {h}: one Cerassus is said to be the inventor of mixing wine with water {i}; others ascribe it to Melampus {k}, and others to Amphictyon. And this, spiritually understood, does not design any impurity or degeneracy, such as is complained of, Isaiah 1:22; for the love of Christ is pure and sovereign; the Gospel of Christ is free of all mixtures of human doctrines; the blessings of grace are all of free grace, without the mixture of men's works, and so is eternal life; salvation is all of free grace, and not by works of righteousness done by men mixed with it. But this may design the various displays of the love of Christ in the several acts of it, before time, in time, and now in heaven; or the joint display of the love of Father, Son, and Spirit, in the salvation of men, and the harmony and agreement of the divine perfections therein; and the publication of the Gospel, and the accommodation of the truths of it to the capacities of men: and perhaps some respect may be had to the blood and water that issued from the side of the slain Lamb of God, here prophetically and figuratively held forth;

she hath also furnished her table; which seems to design the ministration of the word, and the administration of ordinances in Gospel times; especially the ordinance of the supper, called the table of the Lord, 1 Corinthians 10:21; a well-furnished table has a variety of excellent provision upon it: and such is the ministry of the Gospel, which is signified by various sorts of food, as bread, meat, milk, honey, and delicious fruits; and Christ, who is the sum and substance of it, is expressed by several things that are eatable, as by a slain lamb, a fatted calf, the hidden manna, the bread of God and of life, whose flesh is meat indeed, and his blood drink indeed; and so is he held forth in the ordinances, particularly in the ordinance of the supper; the tame he sits at, and welcomes his guests; encourages them to eat and drink, and sups with them himself. Here his broken body, and his blood shed, are presented to the faith of his people, to be eaten and drank in a spiritual manner; a table richly furnished indeed!
{d} hxbj "victimam suam," Pagninus, Montanus, Tigurine version, Baynus, Mercerus, so Ben Melech. {e} T. Bab. Sabbat, fol. 77. 1. & Nidda, fol. 19. 1. {f} Suidas in voce poma. {g} Apud Philander. in Vitruv. de Architect. l. 16. c. 5. p. 281. {h} Aristoph. Equi, Act. 3. Sc. 1. p. 355. & Scholia in ib. {i} Hygin Fab. 274. {k} Athenaei Deipnosophist. l. 2. c. 6. p. 45. & l. 4. c. 27. p. 179.

Verse 3. She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be maidens, or that she should employ such in inviting her guests; as Rebekah, Pharaoh's daughter, Esther, and others, are said to have their maidens to wait upon them: and besides, it very fitly expresses the character of Gospel ministers; as that they are the servants of Christ, followers of him, obsequious to him, humble and modest, incorrupt in doctrine, pure in conversation, and whose voice is soft, pleasant, and delightful: being not the rough voice of the law, but the still, small, musical voice of the Gospel; a voice of love, grace, and mercy; of peace, pardon, and righteousness, liberty, life, and salvation; very charming, alluring, and drawing. These Christ has a property in; he chooses and calls them, and fits them for his service; and they give up themselves to him, and willingly engage in it. And these he "sends forth": from him they have their mission and commission to preach the Gospel; to invite persons to the Gospel feast, to partake of the provisions he has made: he sends them forth publicly into the world, into all places where his people are, into the streets and lanes; yea, to the hedges and highways, to invite, and even to compel them to come in. And this supposes superiority in him, and authority given to them;

she crieth upon the high places of the city; this is to be understood of the preaching of the Gospel, both by Christ himself in person, in the city of Jerusalem, in the temple, and other public places; and by his ministers, and by him speaking in them there or elsewhere; and which is not a mere whisper, but a cry, a proclamation made aloud, and to be delivered with fervency and earnestness: the "city" may mean the church of God, and the "highest places" the ordinances thereof; and may in general denote the publicness of them; which are in the church, as the wings or pinnacles of the higher parts or buildings of a city are in that, as the word {l} signifies.
   {l} ypg le "super alas"; Montanus, so Ben Melech; "super pinnis," Piscator, Amama; "in pinnnaculis": Cocceius; "super convexitatibas," Schultens.

V.4. Whoso [is] simple, let him turn in hither,.... Into Wisdom's house, so well built and furnished; the church of Christ, as a house of instruction; a school, where such who are "simple," weak, and foolish, may learn. Here are many instructors; saints instruct one another; ministers of the word are teachers; yea, Father, Son, and Spirit, here teach and instruct, and none teach like them. Here many lessons are to be learned concerning themselves, concerning Christ, and concerning their duty to God and men; all sorts of persons may learn here, such who know ever so much or ever so little. Or let him turn in here, as into an inn, into which passengers or travellers turn for accommodations; see Proverbs 9:15. The saints are travellers here, at a distance from their Father's house, and need refreshment by the way; the church of God is an inn of good accommodations; here is room enough to entertain them; here are good lodgings for rest and safety, and good provisions, and all of free cost. And now these are the words of Wisdom, or Christ, either in person, or by his maidens, his ministers, inviting such who are "simple" to turn in hither, and partake of the provisions in it; that is, not such who are quite stupid and insensible, sottish, incorrigible, and irreclaimable; but who are sensible of their folly and simplicity; who are but of weak capacities, apt to be credulous, and so easily imposed upon and deceived;

[as for] him that wanteth understanding; not the natural faculty of the understanding, nor an understanding of things natural and civil; but of things spiritual and evangelical, as of the grace of God; of salvation by Christ; of the work of the Spirit; of themselves and their state; of the Gospel, and the mysteries of it; and who are sensible of their ignorance and want of understanding; which is the first thing the Spirit of God convinces men of; or who are so in comparison of others, are weak in knowledge and experience. Now these Christ does not despise, but invites them into his house for instruction; and where can they be better? and who so fit and proper to be here, and be with Wisdom, than such as these?

she saith to him: as follows.
V.5. Come, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer's daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;

and drink of the wine [which] I have mingled; of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to "drink" of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price, Song of Solomon 1:2.

V.6. Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" {m} things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding," or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged;

and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" {n}; honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter;

and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see Psalm 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise," Proverbs 13:20.
{m} Myatp "imperitiam," Tigurine version; "stultitias," Vatablus; "fatuitates," Piscator, Schultens; "stoliditates," Gejerus, Gussetius, p. 703. {n} wyxw "et vivetis," Pagninus, Vatablus, Piscator, Mercerus, Michaelis.

V 7. He that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into Wisdom's house; yet not the haughty scorner, the abandoned sinner, the scoffer at all religion, who walks after his own lusts, and is quite irreclaimable; it is but casting pearls before swine, and giving that which is holy to dogs, to reprove and exhort such persons; though the Gospel is to be preached to every creature, yet when men despise it, and make a mock at it, they are to be turned from, and no more is to be said to them; as the Jews of old, they were the first invited to the Gospel feast, the same that is described in the context; they made light of it, contradicted and blasphemed the word, and so judged themselves unworthy of it; wherefore Wisdom's maidens, or Christ's ministers, were bid to turn from them, and go to the Gentiles, and preach it to them; for it is to no purpose to address such persons; "shame" is the sure consequence of it, because a man is disappointed of the end he has in view, which is doing good;

and he that rebuketh a wicked [man getteth] himself a blot; this shows who is meant by a scorner, a very profligate man, bent on his wicked ways, and quite incorrigible; to rebuke such an one is not only labour lost, and in vain, but the rebuker getteth himself an ill name, and is sure to have the dirt of reproach and scandal cast upon him; though this a man might patiently bear, if there was any hope of doing good.

V 8. Reprove not a scorner, lest he hate thee,.... For wicked men are apt to hate those that publicly rebuke them, Amos 5:10. Hence minister's of the word are of all men most hated; though this also should be bore with, could it be thought, or there was any reason to believe, that the reproof would be of any service. The scorner here, and in the preceding verses, may not only design profane sinners, sensualists, and atheists, that despise all religion, and scoff at all that is good; but also proud scornful Pharisees, such who derided Christ himself, and trusted in themselves, and despised others, Christ and his apostles, and their ministrations, Luke 16:14; and such, as Christ came not to call them himself, so he bid his disciples let them alone, Matthew 9:13;

rebuke a wise [man], and he will love thee; as David did Nathan; and who was determined to take kindly the reproof of any righteous man, Psalm 141:5. Such who are spiritually wise will be thankful for the reproof of Gospel ministers, and even of private Christians, and will love and esteem them for their faithfulness and uprightness, and for the good which they themselves receive hereby.

V 9. Give [instruction] to a wise [man],.... In the Hebrew text it is only "give to a wise man"; give him reproof, correction, chastisement, doctrine, or instruction, be it what it will, he will be the better for it. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "give occasion"; to him of showing his wisdom and of improving in it:

and he will be yet wiser; he will learn something by every him that is given him, whether it be by way of rebuke, or by way of instruction;

teach a just [man]; one that is truly so, that has seen the insufficiency of his own righteousness, and has renounced that, and does not trust in it; and who has learned Christ, as the Lord his righteousness; has seen the glory, fulness, and suitableness of his righteousness, and trusts unto it and depends upon it; and in consequence of this lives soberly, righteously, and godly; teach such a man the doctrines of the Gospel, and every lesson of obedience and duty,

and he will increase in learning; he will grow in grace, and in the knowledge of Christ and all divine things; see Matthew 13:12.

V 10. The fear of the Lord [is] the beginning of wisdom,.... This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Proverbs 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended;

and the knowledge of the Holy [is] understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Joshua 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God's Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one's self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God's everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ's righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences.

Verse 11. For by me thy days shall be multiplied,.... These are the words of Wisdom, and contain a reason and argument why her call and advice in the preceding verses should be listened unto, since she gives long life to her followers. She is a tree of life unto them, the author and giver of spiritual and eternal life; by means of her bread and her wine spiritual life is maintained, promoted, and preserved; and length of days, for ever and ever, is the gift of her right hand; see Proverbs 3:16. The Targum is, "for by it thy days shall be multiplied;" which seems to refer it to the fear of the Lord, the beginning of wisdom, in Proverbs 9:10, to which long life is attributed; see Proverbs 10:27;

and the years of thy life shall be increased; or, "they shall add years of life to thee" {o}; wisdom and understanding, the fear of the Lord, and the knowledge of the Holy; if not in this world, yet in the world to come, which will be without end.
   {o} Myyx twnv Kl wpyowy "et addent tibi annos vitae," Baynus, Cocceius.

Verse 12. If thou be wise, thou shalt be wise for thyself,.... He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and becomes her guest; and such an one is wise for himself, it is for his own good, profit, and advantage; for the good of his soul, for his present peace and comfort, and for his future bliss and happiness. It is not for her own sake that Wisdom presses her exhortations, and is so urgent on men to take her counsel and advice; it is for their own good; their wisdom is not profitable to her, but to themselves; they, and they only, reap the advantage and usefulness of it; see Job 22:2. The Syriac and Arabic versions add, "and unto thy friends"; and the Septuagint version is, "if thou becomest wise to thyself, thou wilt be wise to neighbours"; they will receive some profit by it;

but [if] thou scornest, thou alone shall bear [it]; the evil, as the Vulgate Latin; the sin of scorning, and the punishment due unto it; it will bring no real hurt to Wisdom, or Christ, nor to his ministers, nor to his Gospel and ordinances, scoffed at; all the hurt will redound to the scoffer himself; and he alone shall bear it, and feel the smart of it, and all the dreadful consequences following upon it. The Septuagint version here adds the following clause, "he that trusteth in lies, he feedeth on winds; the same pursues birds flying; for he forsakes the ways of his own vineyard; he wanders from the paths of his own husbandry; he passes through a desert without water, and a land destined to thirst, and he gathers unfruitfulness with his hands;" and which are retained in the Syriac and Arabic version, but are not in the Hebrew text.

Verse 13. A foolish woman [is] clamorous,.... Some by this woman understand folly itself, as opposed to wisdom; others blind reason, ignorant of divine things; others carnal sensual pleasure, which entices and draws men to that which is evil; others heresy and superstition; others the old serpent, the devil; she seems to be the same with the strange woman and harlot before described, Proverbs 2:16, &c. and being set in direct opposition to Wisdom, or Christ, seems to design antichrist, who is described in the book of the Revelation as the great whore; and all the characters here agree with the same. Antichrist is represented as a "woman," Revelation 17:3; and is "foolish"; for whatever worldly cunning and craft, and wicked subtlety, there may be in the Romish antichrist, yet he is destitute of all spiritual wisdom and knowledge; and is "clamorous" and noisy, has a mouth speaking great swelling words of vanity and blasphemy, boasting of infallibility, works of supererogation, merits, miracles, wealth, and riches; and very pressing and importunate to gain proselytes to his religion; the priests and Jesuits are compared to noisy, clamorous, croaking frogs, Revelation 16:13;

[she is] simple, and knoweth nothing; a woman of follies, extremely foolish and simple, and most grossly ignorant; knows nothing that is good, as the Targum; that is, spiritually good; knows not God aright; is without the fear and love of him, and faith in him; nor knows Christ, and the way of righteousness and life by him; nor the Spirit of God, and the operations of his grace upon the heart; nor the Gospel, and the doctrines of it; nor the ways, worship, and ordinances of God. The Septuagint and Arabic versions are, "she knows not shame"; but is bold and impudent, having a whore's forehead, and on it written, "Mystery, Babylon, the mother of harlots, and abominations of the earth," Revelation 17:5.

Verse 14. For she sitteth at the door of her house, &e.] Idle and inactive, looking out for her prey; not active and laborious, as Wisdom, building her house, killing her beasts, furnishing her table, and sending out her maidens to call in her guests; but exposing herself in the most public manner, and being at the utmost ease, sitting as a queen; see Revelation 18:7; and as it follows,

on a seat, or "throne" {p}; the same seat, or throne, power, and authority, which the dragon gave to the beast, or antichrist, placed at Rome, where this woman reigns; see Revelation 13:2;

in the high places of the city; the city of Rome, and its jurisdiction, the high places of which are their temples, or churches; where this foolish woman is noisy and clamorous, proclaims her folly, and endeavours to seduce and raw persons to her superstition and idolatry. "Merome," the word for "high places," has some affinity with Rome, and comes from the same root {q}.

{p} aok le "super solium," Montanus, Junius & Tremellius; "super solio," Piscator, Michaelis, Schultens; "in thronum," Cocceius. {q} From Mwr "altus"; hence that of Virgil--"altae moenia Romae," Aeneid. l. 1. v. 7.

Verse 15. To call passengers who go right on their ways. Who have been religiously educated, and trained up in the principles of true Christianity; and who walk outwardly according to the rule of the divine word, and are in a fair way for heaven and eternal happiness. These she has her eye upon as they pass along, and calls unto them, and endeavours to turn them aside out of the way they are going, to make them proselytes to her antichristian religion; which, when she succeeds in, she glories and boasts of; just as harlots are very desirous of seducing and debauching chaste, innocent, and virtuous persons; see Revelation 2:20. Saying as follows:

Verse 16. Whoso [is] simple, let him turn in hither,.... The harlot's house, Popish chapels and churches. She uses the same form of words that Wisdom does, Proverbs 9:4; having a form of godliness, a show of religion, but without the power of it; her priests are wolves in sheep's clothing, and speak lies in hypocrisy: and such that she fixes upon as proper persons to work on are the simple, the credulous and unwary; who are not on their guard, and are easily persuaded and imposed on;

and [as for] him that wanteth understanding; is not well grounded in the principles of Christianity he professes; has not a spiritual and experimental understanding of them:

she saith to him; addresses him in such language as follows:

Verse 17. Stolen waters are sweet,.... Wells and fountains of waters in those hot countries were very valuable, and were the property of particular persons; about which there were sometimes great strife and contention; and they were sometimes sealed and kept from the use of others; see Genesis 26:18; now waters got by stealth from such wells and fountains were sweeter than their own, or what might be had in common and without difficulty, to which the proverb alludes. By which in general is meant, that all prohibited unlawful lusts and pleasures are desirable to men, and sweet in the enjoyment of them; and the pleasure promised by them is what makes them so desirable, and the more so because forbidden: and particularly as adultery, which is a sort of theft {r}, and a drinking water out of another's cistern, Proverbs 5:15; being forbidden and unlawful, and secretly committed, is sweeter to an unclean person than a lawful enjoyment of his own wife; so false worship, superstition, and idolatry, the inventions of men, and obedience to their commands, which are no other than spiritual adultery, are more grateful and pleasing to a corrupt mind than the true and pure worship of God;

and bread [eaten] in secret is pleasant; or, "bread of secret places" {s}; hidden bread, as the Targum, Vulgate Latin, and Syriac versions; that which is stolen and is another's {t}, and is taken and hid in secret places, fetched out from thence, or eaten there: the sweet morsel of sin, rolled in the mouth, and kept under the tongue; secret lusts, private sins, particularly idolatry, to which men are secretly enticed, and which they privately commit, Deuteronomy 13:6; the same thing is designed by this clause as the forager.

{r} "Furtiva Verus," Ovid de Arte Amandi, l. 1. "Furta Jovis, furtiva munuscula," Catullus ad Mantium, Ep. 66. v. 140, 145. So Propertius, l. 2. eleg. 30. v. 28. gluku ti kleptomenon melhma
kupridov, Pindar; for which he was indebted to Solomon, according to Clemens of Alexandria, Paedagog. l. 3. p. 252. {s} Myrto "latebraram," Junius & Tremellius, Piscator, Michaelis. {t} "Quas habeat veneres aliens pecunia nescis," Juvenal. Satyr. 13.

Verse 18. But he knoweth not that the dead [are] there,.... In the house of this foolish and wicked woman, into which she invites passengers to turn; the simple, that is persuaded by her, does not consider that there are none there to be his companions, but such who are dead in a moral or spiritual sense; that, though they live in pleasure, they are dead while they live. Aben Ezra refers this to "hell" in the next clause; where her guests are, and where those that are slain by her have their everlasting abode; and where the giants are, as the Vulgate Latin and Syriac versions; or the mighty ones she has cast down there, as the Targum; so the word "rephaim" sometimes signifies: and some think that reference is had to the giants of the old world, that corrupted their way on earth, and brought a deluge on it; see Proverbs 7:26;

[and that] her guests [are] in the depths of hell; not only in the way to it, and on the brink of it, but in the very midst of it: there are many in hell she has invited into her house, and persuaded to turn in there, and commit fornication with her; and all that worship the beast, or commit spiritual adultery with the whore of Rome, will go down to perdition with her, and have their portion in hell fire, in the lake which burns with fire and brimstone; which they do not consider that are drawn into her idolatrous practices, Revelation 14:9.

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