Verse 1. “House” among the Hebrews was an image of all well-being (Exod. i. 21). It means shelter. It means nurture. It means repose. It means the centre of all provision. It means the home of all convivial feasts. If Wisdom has built such a shelter for the lost, it means she has furnished for them every possible necessity. An Eastern house depended upon columns that were around a court. Samson put his hand upon such interior supports. If Wisdom “has hewed out her seven pillars,” It means that the provision she has made for the saints is absolutely secure. The very number “seven” betokens a perfect, because a sacred support; and we have but to ask upon what the Gospel rests in its eternal promises and in the righteousness of its Great Head, to settle the question as to these sacred pillars.—Miller.
The Holy Spirit—having described in the foregoing chapter the office and work of Christ, as Creator, in the world of nature—now proceeds to describe His office and work in the world of grace. Solomon, the son of David, and the builder of the holy house at Jerusalem, here describes the operation of His own Divine Antitype, the Essential Wisdom, in building His house. The Son of God, having existed from eternity with the Father, in the fulness of time became Incarnate, building for Himself a mystical body—the Church universal. . . . Wisdom’s seven pillars represent the perfection and universality of Christ’s work in both respects.—Wordsworth.
Pillars, and polished pillars. Anything is good enough to build a mud wall; but the church’s pillars are of marble, and those not rough but hewn; her safety is accompanied with beauty.—Trapp.
If Wisdom dwell anywhere, herself must build the house; if she set up the pillars, herself must hew them. Nothing can be meet to entertain her which is not her own work. Nothing can be fit for God’s residence, which is not made fit by God’s influence.—Jermin.
In the preceding chapter, Wisdom represented herself as manifest in all the works of God in the natural world; all being constructed according to the counsels of an infinite understanding. Here, she represents herself as the great potentate, who was to rule all that she had constructed; and having an immense family to provide for, had made an abundant provision, and calls all to partake of it.—Adam Clarke.
Verse 2. “She hath mingled her wine,” viz., with spices and other exhilarating ingredients, as was the custom in the East (Cant. viii. 2). Not with water which is the emblem of degeneracy. The wine mingled with aromatic spices is the exhilarating joy and comforts of the gospel (Isa. lv. 1, Matt. xxvi. 29).—Fausset.
Does Christ give us His own flesh and blood, to nourish and refresh our souls? what grace, what comfort, what privilege will He withhold? He is most willing to communicate this provision to us.—Lawson.
God’s favour and grace is always ready to be found when it is faithfully sought. Our faith can never make Him tardy in desiring that at the present which He cannot give till hereafter, or in being beforehand to demand that which His ability is behindhand to perform. The messengers say not in the Gospel, Be there at such a time, and in the meanwhile things shall be prepared, or, Go with me now, and dinner will be ready anon; but Come, for all things are now ready.—Dod.
Christ provideth for His the best of the best; “fat things full of marrow, wines on the lees” (Isa. xxv. 6); His own blood, which is drink indeed; besides that continual feast of a good conscience, whereat the holy angels saith Luther, are as cooks and butlers, and the blessed Trinity joyful guests. Mr. Latimer says that the assurance of salvation is the sweetmeats of this stately feast.—Trapp.
Without asking what the flesh and wine especially mean, they are figures of the manifold enjoyment which makes at once strong and happy.—Delitzsch.