Amsal 8:4 Komentar

The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (Pro 8:1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (Pro 8:22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (Pro 8:32-36).

INTRODUCTION TO PROVERBS 8 This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pro 8:1. The places where this proclamation is made are described, Pro 8:2; the persons to whom, Pro 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pro 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pro 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pro 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pro 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pro 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.

Unto you, O men, I call,.... Not angels, the fallen angels; for, as they had nothing to do with Christ, he had nothing to do with them, or say unto them, Mat 8:29; nor the brutes, irrational creatures; for, though the Gospel is to be preached to every creature, yet only to rational ones, Mar 16:15, "men", whom God has loved and Christ has redeemed; these are by the Gospel called, and called effectually. There are some men indeed who are only externally called; but there are others who are also called with an holy calling, of which See Gill on Pro 1:24. Some think men of eminence are here meant, as rich men, so Aben Ezra; or men of wisdom and knowledge, such as the Scribes and Pharisees, and learned doctors among the Jews; but it rather seems to design men indefinitely, of whatsoever rank or order, state or condition; and my voice is to the sons of men; which some interpret of the poor, as Aben Ezra; or those who are more illiterate, or the common people; so that high and low, rich and poor, have the Gospel preached unto them; but the phrase seems to intend the same as before, the same thing is said in different words.

When the educator says in one of the passages of Solomon’s work, “O men, to you I call, and my voice is to the sons of men. Hear, for I will speak of great things,” and the rest of the passage, he is making use of persuasion—persuasion to something that is useful. Since advice is called for when there is a question of free acceptance or rejection, he is here advising what will lead to salvation.… There are three possible methods of giving advice. The first is to take examples from times gone by, such as the punishments the Jews met with after they had worshiped the golden calf, or when they had committed fornication, or after similar misdeeds. The second method is to call attention to some conclusion drawn from present events, as a conclusion readily grasped by the mind, such was the answer given by the Lord to those who asked him, “Are you the Christ, or should we look for another?” “Go,” he said, “report to John that the blind see, the lame walk, the lepers are cleansed, the dead rise, and blessed is he who is not scandalized in me.” … Finally, the third method of advice is drawn from future events, in which things that are to come put us on our guard; an example is that saying that those falling into sin “will be put forth into the darkness outside, there will be weeping and the gnashing of teeth,” and sayings of the same import. Therefore, it can be clearly seen that the Lord calls humankind to salvation by using progressively every kind of treatment.

In the first place, while wisdom addresses everyone, it warns the simple to understand subtlety and the unlearned to apply their heart, in order that the zealous and attentive reader may evaluate the meanings of words that are distinct and different. It teaches, therefore, that all things are to be done, understood, praised and grasped according to its methods and plans.

Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pro 3:19-20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Luk 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pro 1:20; Pro 3:16-17; Pro 4:8; Pro 6:20-22; Pro 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. (Pro. 8:1-36) The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pro 7:8, &c.).

Now begins the discourse. The exordium summons general attention to it with the emphasis of its absolute truth: 4 "To you, ye men, is my discourse addressed, And my call is to the children of men! 5 Apprehend, O ye simple ones, what wisdom is; And, ye fools what understanding is. 6 Hear, for I will speak princely things, And the opening of my lips is upright. 7 For my mouth uttereth truth, And a wicked thing is an abomination to my lips. 8 The utterances of my mouth are in rectitude, There is nothing crooked or perverse in them. 9 To the men of understanding they are all to the point, And plain to those who have attained knowledge." Hitzig rejects this section, Pro 8:4-12, as he does several others in chap. 8 and 9, as spurious. But if this preamble, which reminds us of Elihu, is not according to every one's taste, yet in respect of the circle of conception and thought, as well as of the varying development of certain fundamental thoughts, it is altogether after the manner of the poet. The terminology is one that is strange to us; the translation of it is therefore difficult; that which is given above strives at least not to be so bad as to bring discredit on the poet. The tautology and flatness of Pro 8:4 disappears when one understands אישׁים and בּני אדם like the Attic ἄνδρες and ἄνθρωποι; vid., under Isa 2:9; Isa 53:3 (where אישׁים, as here and Psa 141:4, is equivalent to בּני אישׁ, Psa 49:3; Psa 4:3). Wisdom turns herself with her discourses to high and low, to persons of standing and to the proletariat. The verbal clause 4a interchanges with a noun clause 4b, as frequently a preposition with its noun (e.g., Pro 8:8) completes the whole predicate of a semistich (Fl.). Pro 8:5 Regarding ארמה, calliditas, in a good sense, vid., at Pro 1:4; regarding פּתאים, those who are easily susceptible of good or bad, according to the influence that is brought to bear upon them, vid., also Pro 1:4; and regarding כּסילים, the intellectually heavy, dull persons in whom the flesh burdens the mind, vid., at Pro 1:22. לב is parallel with ערמה, for the heart (according to its Semitic etymon, that which remains fast, like a kernel, the central-point) is used for the understanding of which it is the seat (Psychol. p. 249), or heartedness = intelligence (cf. חסר־לב, Pro 6:32 = ἄνους or ἄλογος). We take ערמה and לב as objective, as we have translated: that which is in both, and in which they consist. Thus הבּין, which is a favourite word with this author, has both times the simple transitive meaning of the gain of understanding into the nature and worth of both; and we neither need to interpret the second הבינוּ in the double transitive meaning, "to bring to understanding," nor, with Hitzig, to change in into הכינוּ (Note: Vid., the Hebr. Zeitschrift, החלוץ, 1856, p. 112.) direct, i.e., applicate. Pro 8:6 That to which Wisdom invites, her discourse makes practicable, for she speaks of נגידים. Hitzig interprets this word by conspicua, manifest truths, which the Graec. Venet. understands to be ἐναντία, after Kimchi's interpretation: truths which one makes an aim and object (נגד) on account of their worth. Frst, however, says that נגיד, from נגד, Arab. najad, means to be elevated, exalted, and thereby visible (whence also הגּיד, to bring to light, to bring forward); and that by נגידים, as the plur. of this נגיד, is to be understood princeps in the sense of principalia, or πραεσταντια (lxx σεμνά; Theodot. ἡγεμονικά; Jerome, de rebus magnis) (cf. νόμος βασιλικός of the law of love, which surpasses the other laws, as kings do their subjects), which is supported by the similar expression, Pro 22:20. But that we do not need to interpret נגידים as abstr., like מישׁרים, and as the acc. adverb.: in noble ways, because in that case it ought to be נגידות (Berth.), is shown by Pro 22:20, and also Pro 16:13; cf. on this neuter use of the masc., Ewald, 172a. "The opening of my lips (i.e., this, that they open themselves, not: that which they disclose, lay open) is upright" is to be regarded as metonymia antecedentis pro conseq.: that which I announce is...; or also as a poetic attribution, which attributes to a subject that which is produced by it (cf. Pro 3:17): my discourse bearing itself right, brings to light (Fl.). Pro 23:16, cf. 31, is parallel both in the words and the subject; מישׁרים, that which is in accordance with fact and with rectitude, uprightness (vid., at Pro 1:3), is a word common to the introduction (chap. 1-9), and to the first appendix to the first series of Solomonic Proverbs (Prov 22:17-24:22), with the Canticles. In Sol 5:16, also, as where (cf. Pro 5:3; Job 6:30), the word palate [Gaumen] is used as the organ of speech. Pro 8:7 כּי continues the reason (begun in Pro 8:6) for the Hearken! (cf. Pro 1:15-17; Pro 4:16.); so that this second reason is co-ordinated with the first (Fl.). Regarding אמת, vid., at Pro 3:3; הגה, here of the palate (cf. Psa 37:30), as in Pro 15:28 of the heart, has not hitherto occurred. It signifies quiet inward meditation, as well as also (but only poetically) discourses going forth from it (vid., at Psa 1:2). The contrary of truth, i.e., moral truth, is רשׁע, wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Ecc 3:16. Pro 8:8-9 The בּ of בּצדק is that of the close connection of a quality with an action or matter, which forms with a substantive adverbia as well as virtual adjectiva, as here: cum rectitudine (conjuncta i. e. vera) sunt omnia dicta oris mei (Fl.); it is the ב of the distinctive attribute (Hitzig), certainly related to the ב essentiae (Pro 3:26, according to which Schultens and Bertheau explain), which is connected with the abstract conception (e.g., Psa 33:4), but also admits the article designating the gender (vid., at Psa 29:4). The opposite of צדק (here in the sense of veracitas, which it means in Arab.) is נפתּל ועקּשׁ, dolosum ac perversum. עקּשׁ (cf. Gesen. 84, 9) is that which is violently bent and twisted, i.e., estranged from the truth, which is, so to speak, parodied or caricatured. Related to it in meaning, but proceeding from a somewhat different idea, is נפתל. פּתל, used primarily of threads, cords, ropes, and the like, means to twist them, to twine them over and into one another, whence פּתיל, a line or string made of several intertwisted threads (cf. Arab. ftı̂lt, a wick of a candle or lamp); Niph., to be twisted, specifically luctari, of the twisting of the limbs, and figuratively to bend and twist oneself, like the crafty (versutus) liars and deceivers, of words and thoughts which do not directly go forth, but by the crafty twistings of truth and rectitude, opp. ישׁר, נכון (Fl.). There is nothing of deception of error in the utterances of wisdom; much rather they are all נכצים, straight out from her (cf. Isa 57:2), going directly out, and without circumlocution directed to the right end for the intelligent, the knowing (cf. Neh 10:29); and ישׁרים, straight or even, giving no occasion to stumble, removing the danger of erring for those who have obtained knowledge, i.e., of good and evil, and thus the ability of distinguishing between them (Gesen. 134, 1) - briefly, for those who know how to estimate them.