Prov. 9 Wisdom’s call to her people unto blessed communion and fellowship with herself, set out under a similitude of making a feast, Prov. 9:1. Her preparation, Prov. 9:2, and invitation, Prov. 9:3–5. She dehorteth from evil company, Prov. 9:6. Her counsel concerning reproof and instruction, Prov.

Hath builded her house, for the reception and entertainment of her guests, as appears from the following passages. This house is opposed to the harlot’s house, mentioned Prov. 7:8; and it is to be understood, either, 1. Of the heavenly house, or the palace of glory; or rather, 2.

Hath killed her beasts, i.e. made provision for the guests; which is meant of the ordinances, gifts, graces, comforts, and eternal felicities which God doth offer and give to men in and by the church. Hath mingled her wine; either, 1.

Her maidens; her servants, to invite the guests; ministers of the word, whom he calls maidens, partly for the decency of the parable; for wisdom being compared to a great princess, was fit to be attended upon by maidens; and partly to show that God by his word did work sweetly, though strongly, and…

Simple; ignorant, and weak, and subject to delusion, and willing to learn; to show that wisdom rejects those scholars who are proud and self-conceited. Understanding, Heb. heart, which signifies understanding, Jer. 5:21, Hos. 7:11.

The foolish, i.e. the wicked, and their courses and society: you must either forsake them or me, for we are irreconcilable enemies. In the way of understanding; which leads to it, and is prescribed by it.

He that reproveth a scorner: the connexion may be conceived thus, Having invited the simple, he forbids the invitation of scorners; or thus, He showeth who he meant by the foolish, Prov.

Reprove not a scorner; an obstinate and incorrigible sinner, who scornfully rejects and despiseth the means of amendment. Thus physicians deny physic to persons in desperate condition.

Give instruction: in the Hebrew it is only give; for as receiving is put for learning, Prov. 1:3, so giving is put for teaching, both in Scripture and in other authors; of which see my Latin Synopsis.

Of the holy; either, 1. Of holy men, whether such as all saints learn, or rather such as the holy men of God, the servants of this wisdom, teach from God’s word; or rather, 2. Of holy things, the Hebrew word being here taken in the neuter gender, as it is Num.

Thou shalt be wise for thyself; thou dost not profit me, but thyself by it; I advise thee for thine own good. Thou alone shalt bear it; the blame and mischief of it falls wholly upon thee, not upon me, or my word, or ministers who have warned thee.

A foolish woman; by which he understands, either, 1. Folly, which is opposite to that wisdom of which he hath been so long discoursing; and so it may include all wickedness, either in principle, as idolatry, heresy, &c., or in practice. Or, 2.

Which notes her idleness and impudence, and diligence in watching for occasions of sin.

Who were going innocently and directly about their business without any unchaste design; for others needed none of those invitations or offers, but went to her of their own accord. And besides, such lewd persons take a greater pleasure in corrupting the innocent.

Simple; which title is not given to them by her, for such a reproach would not have allured them, but driven them away; but by Solomon, who represents the matter of her invitation in his own words, that he might discover the truth of the business, and thereby dissuade and deter those whom she…

Stolen waters; by which he understandeth, either, 1. Idolatry, or other wickednesses, which in Solomon’s time before his fall were publicly forbidden and punished, but privately practised; or rather, 2. Adultery.

Knoweth not, i.e. he doth not consider it seriously, whereby he proveth his folly.