The butcher’s yard would show the meaning of this first similitude. In every sort of way the ox may be coaxed, and apparently to no purpose. But though he may stand, ox-like, like a rock, yet the experienced herdman knows that he will suddenly start in. This is his nature. One inch may cost a hurricane of blows; but at a dash, as the butcher expects, he will suddenly rush in to his doom.—Miller.
Verse 25. Cut off the beginnings of desire. The first trickling of the crevasse is the manageable, and therefore, more culpable, period of the difficulty.—Miller.
Verse 26. As Solomon himself subsequently was (Neh. xiii. 26). So Samson and David previously. It is better to learn by the awful example of others than by our own suffering. Experience keeps a dear school, but fools will learn in no other.—Fausset.
The house of the harlot had been compared before to the grave, to the world of the dead; now it is likened to a battle-field strewn with the corpses of armed men. The word speaks rather of the multitude than of the individual strength of those who have perished.—Plumptre.
In a figurative sense, some of the greatest teachers of Christendom have been seduced by the allurements of heresy, and have been cast down from their place in the firmament of the Church, like stars falling from heaven.—Wordsworth.
The valour of men hath oft been slaved by the wiles of a woman. Witness many of your greatest martialists, who conquered countries, and were vanquished of vices. The Persian kings commanded the whole world, and were commanded by their concubines.—Trapp.
The secret thought that one can saunter toward her house (verse 8), and at any time turn back, is cruelly met by most discouraging examples. The whole passage is the more impressive, if we consider it as a warning against confidence in strength, and particularly grand, if we mark the second clause. . . . All men are strong, and strong in the most substantial sense. All men, saved, are princes (Rev. i. 6); and they are offered the second place in God’s kingdom (Isa. lxi. 7.) All men are bone of Christ’s bone; all men are born with a birthright to be kings and priests, if they choose to be, and brothers of Emmanuel.—Miller.
CHAPTER VIII.
Critical Notes.—Places of the paths “in the midst of the highways.” “These ways are roads, solitary paths, not streets in the city, and the delineation proceeds in such an order as to exhibit Wisdom; first, in verse 2, as a preacher in the open country, in grove and field, on mountains and plains, and then in verse 3, to describe her public harangues in the cities, and in the tumult of the multitudes” (Zöckler). 3. At the entrance of its doors, i.e. “standing on the further side of the gateway” (Zöckler) “at the entrance of the avenues” (Stuart). 4. The Hebrew words for men are different in the two clauses, “the first signifies men of high position, the second men of the common sort” (Psa. xlix. 2) (Fausset). 5. Wisdom. This is a different word from the one used in verse 1, and may be translated “subtilty,” or “prudence,” and though it is here used in a good sense, may, when the context requires it, be translated “artful cunning.” 6. Excellent, literally “princely,” generally rendered “plain,” “evident,” “obvious.” 7. Mouth, lit. “palate.” Speak, literally “meditate;” the word originally meant “mutter,” and grew to mean “meditate,” because what a man meditates deeply he generally mutters about (Miller). 8. Froward, literally “distorted,” or “crooked.” 9. “Right to the man of understanding, and plain to them that have attained knowledge” (Zöckler). “To the men of understanding they are all to the point” (Delitzsch). 11. Rubies, “pearls.” 12. Dwell with or “inhabit.” Witty inventions, “skilful plans” (Stuart), “sagacious counsels” (Zöckler). 14. Sound wisdom, the same word as in chap. ii. 7 (see [note] there). Stuart reads here, “As for me, my might is understanding;” Delitzch, “Mine is counsel and promotion.” 17. Early, i.e., “earnestly” (see on ch. [i. 28]). 18. Durable. Zöckler thinks this rather signifies “growing.” 21. Inherit substance, “abundance.” 22. Jehovah possessed me. The signification of this verb has been the subject of much discussion; ancient expositors, believing Wisdom here to be the eternal Son of God, deemed it necessary to reject the translation of the Septuagint, etc., who rendered it created, as the text then became an argument with Arians against the eternal co-existence of the Son. But most modern commentators, whatever view they take of the signification of “Wisdom,” agree in rejecting the reading of the Authorised Version. The majority render it, “created;” Delitzch reads, “brought me forth;” Wordsworth and Miller, “got possession of,” or “acquired.” Wordsworth says, “The word occurs about eighty times in the Old Testament, and in only four places beside the present it is translated ’possess;’ viz., Gen. xiv. 19–22; Psa. cxxxix. 13; Jer. xxxii. 15; Zech. xi. 5; in the last two it may well have the sense of getting, and in the former of creating.” 23. Set up, Stuart, Miller, and early expositors render “anointed;” Delitzch and Zöckler prefer the Authorised rendering. 26. Earth, etc., “the land and the plains, or the beginning of the dust of the earth.” 27. Set a compass, etc., “marked out a circle,” i.e., “when He fixed the vault of heaven, which rests on the face of the ocean.” 30. As one brought up, “as director of His work,” or, “as a builder at His side.” 36. Sinneth against, “misseth,” so Stuart, Delitzsch, and Miller.