잠언 9:17 주석

Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice, and speak our minds. And we are therefore concerned to put a value upon our own souls, because we see there is such striving for them. I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him (Pro 9:1-6). And having foretold the different success of his invitation (Pro 9:7-9) he shows, in short, what he requires from us (Pro 9:10). and what he designs for us (Pro 9:11), and then leaves it to our choice what we will do (Pro 9:12). II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (Pro 9:13-16) pretends it is very charming (Pro 9:17). But Solomon tells us what the reckoning will be (Pro 9:18). And now choose you, this day, whom you will close with.

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

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 Pro 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, Rev 14:9. Next: Proverbs Chapter 10

Scripture sets down bread and water in clear reference simply to the heresies that use bread and water in their offertory contrary to the rules of the church. There are some who actually celebrate the Eucharist with plain water. “Jump up; do not linger in her place.” Scripture is using the ambiguous word place to designate the synagogue rather than the church. Then it adds, “In this way you will be crossing a foreign water,” regarding heretical baptism as foreign and improper, “and traversing a foreign river”—one which takes you astray and dumps you in the sea, where everyone who allows himself to be led away from the firm ground of the truth is deposited.

“The foolish and bold woman comes to want bread.” What bread? Surely that bread which comes down from heaven. And he immediately adds, “The earth-born perish in her house, rush into the depths of hell.” Who are the earth-born that perish in her house? They of course who follow the first Adam, who is of the earth, and not the second, who is from heaven.

I came upon that brazen woman, empty of prudence, who, in Solomon’s obscure parable, sits on a seat at the door outside her house and says, “Stolen waters are sweet, and bread eaten in secret is pleasant.” This woman seduced me, because she found my soul outside its own door, dwelling externally in the eye of my flesh and ruminating within myself on such food as I had swallowed through my physical senses.

Bread is used in a good sense in “I am the living bread which came down from heaven,” but in a bad sense in “hidden bread is more pleasant.” Many other things are used in the same way. Those examples that I have mentioned create little doubt as to their meaning, for things ought not to be used as examples unless they are clear. There are, however, instances in which it is uncertain whether the signification is to be taken in a good sense or in an evil sense.

What does water signify but human knowledge? This is in accord with Solomon’s words implying the voice of heretics: “Stolen waters are sweeter.” What does the Lamb’s raw flesh indicate but his humanity that has been thoughtlessly and irreverently disregarded? Everything which we think of profoundly we cook, as it were, in our minds. The flesh of the Lamb was not to be eaten raw or boiled in water, because our Redeemer is not to be judged merely a human being, nor are we to use human science to explain how God could have been made man.

Stolen waters are sweeter, etc. Wisdom has publicly set forth her table and mixed her wine; but the foolish woman, having nothing pure, gathers whoever she can to stolen waters and hidden bread, because the Catholic Church publicly spreads the feast of the divine words to the world, and has commanded the mysteries of the divinity and humanity of Christ to be celebrated. Or certainly, in the mixed wine, she offers to her listeners the historical and allegorical knowledge together, so that each one, according to his capacity, may be refreshed by the cups of life. But the doctrine of heretics secretly prefers the decrees of its public faith and profession, and when it has nothing spiritual to offer, it boasts of teaching knowledge sweeter than that of the Catholic pastors, so that what is forbidden to be said and believed openly in the Church is more willingly heard and acted upon. And so, ignorance is more sweetly received as it is thought to be knowledge, whose forbidden hearing it steals. The baptism of heretics can be signified in the stolen waters, and their sacrifice in the hidden bread. But literally, it asserts that the adulterous woman in stolen waters and hidden bread asserts that forbidden and illicit unions are sweeter.

The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare Luk 14:16-24). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman. (Pro. 9:1-18) house--(compare Pro 8:34). her--or, "its" (the house). seven pillars--the number seven for many, or a sufficiency (Pro 6:31).

The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.