Exegetical and Hermeneutical Commentary of Proverbs 8:35
For whoso findeth me findeth life, and shall obtain favor of the LORD.
35. obtain ] “Heb. draw forth,” R.V. marg. See Pro 3:13, note.
Fuente: The Cambridge Bible for Schools and Colleges
Wisdom then is the only true life. The Word, the Light, is also the Life of man Joh 1:4. The eternal life is to know God and Christ Joh 17:3.
Fuente: Albert Barnes’ Notes on the Bible
Pro 8:35
Whoso findeth Me findeth life.
The Christian life delineated: Christ to be found in the ordinances, with the import and happy effects of finding Him
I. The ordinances are the place where Christ is to be found of poor sinners
1. What are the ordinances? The Divine ordinance of meditation. Christian conference about spiritual matters. Singing of the Lords praises. Prayer. The Word. Baptism and the Lords Supper.
2. Confirm this doctrine. The ordinances are by Christs own appointment the trysting-places wherein He has promised to be found of those that seek Him. Trysting-places for sinners, where they may be convinced, converted, and regenerated. Trysting-places for saints, where they may receive life more abundantly. They are the places wherein His people seek Him, who know best where He is to be found. They are what the Lord has allowed His people to supply the want of heaven, until they come there.
3. Apply this doctrine. It reproves those who slight attendance on ordinances; those who come to meet some they have worldly business with; who come, but not to find Christ there; who stand in the way of others attending on ordinances. It urges to seek Christ in ordinances. He is well worth the seeking.
II. People may come to ordinances and not find Christ.
1. Reasons on the sinners side. Some have no design of finding Christ in ordinances at all. Many are indifferent whether they find Christ or not. Some desire not to see Him at all. Some cannot wait patiently at the gates.
2. Improve this point. Seek Him sincerely and uprightly with all your heart. Seek Him honestly and generously for Himself. Seek Him fervently, humbly, diligently, mournfully. Seek Him till you find.
III. Then do people find christ when, upon a saving discovery of Christ made to their souls, they close with Him by faith.
1. Things in general touching the finding of Christ. There is a twofold finding of Him, initial and progressive. The immediate effect of the former is union, of the other actual communion with Christ. Some things to be observed. Sinners in their natural state have lost God. Man is a seeking creature. There is no satisfying of the soul till it come to God. God is in Christ, and is to be found in Him only.
2. More particularly explain the souls finding Christ. The soul savingly discovers and discerns Jesus Christ by a new light let into it. There is a twofold discovery of Him in the gospel, objective and subjective. There are six things the soul sees in Christ: A transcendent excellency. A fulness for the supply of all wants. A suitableness to meet his case and to glorify God. The Wisdom of God in Him. An ability to save. Willingness to save. Upon this discovery of Christ made unto and by the soul, the soul closes with Christ by faith. Such a discovery is not made to the soul till it be hunger-bitten. The nature of the object discovered speaks for itself. And the discovery is always attended with a heart-conquering power.
IV. Sinners finding Christ find life.
1. Unfold that life which sinners find. It is a life of grace, in regeneration. A life of favour with God. A life of new obedience. A life of comfort. And eternal life.
2. What are the qualities of this life? It is a Divine life. A life of the whole man. A pleasant life. A persevering life. A growing life.
3. Confirm this doctrine. The sinner finding Christ finds all things necessary to make him happy. Look to the whole of Christs purchase, what He bought for poor sinners with His blood; and the soul finding Christ finds it all, and may say, It is all mine. (T. Boston, D. D.)
Wisdoms rewards
Some man might say, Why should we watch so much for Wisdom? What shall we get by so much labour? Lest any should refuse and despise Wisdom, as terrified with the mention of so much pains in getting, Wisdom promises large rewards of life and favour from God. Heavy things grow light, when great rewards are propounded. And if any man be inquisitive to know what is that blessedness promised to such as take pains to get Wisdom, she tells them that their diligence in seeking her shall be recompensed in a most copious reward. As if she had said, They that find Me shall not obtain some vulgar matter of little weight, but an incomparable treasure of all good things–to wit, life, which all men naturally desire, and eternal life, which only God can give, and all that a man can justly desire; and so shall he be fully happy in Gods favour. (Francis Taylor, B. D.)
Life
The life that is found in Christ, who is our life–the life which, if diligently sought, shall be assuredly found, and which, when found, fills the soul with joy and peace.
I. The advantage of seeking Christ. We seek not only Him personally, but all that is in Him. We seek Him in whom all fulness dwells, and in seeking Him all the fulness that dwells in Him becomes ours. In finding Christ we find happiness, holiness, and heaven; pardon, peace, a quiet conscience, relief from the weary load of sin.
II. What do we find in Christ? Life is the great aim of all sentient beings; to obtain life, and having obtained it, to preserve it. Inquire, by way of contrast, what is gained by that life which is found elsewhere than in Christ? Sometimes life is sought in pleasure, in the world, in the love of things of the world, and in sin. Mistaking the great object of living, and pursuing a career of sin, men find that sin bringeth forth death–death of body and of soul, death for time, and death throughout eternity. There is a more excellent way, a way which has the promise of the life that now is and of that which is to come. The true life commences here. This life of ours is a pilgrimage. He that findeth life finds a life that is clothed with immortality, that revels in eternal day, that climbs unwearied the everlasting hills, that wears the crown of everlasting victory. (Robert Maguire, M. A.)
And shall obtain favour of the Lord.
Sinners interested in Christ obtaining favour of the Lord
I. Show some things supposed in this truth tending to clear the meaning of it.
1. There is a treasure of favour for poor sinners with the Lord. A treasure speaks preciousness, variety, and abundance.
2. This treasure is locked on sinners out of Christ, they have no access to it.
3. The sinner once interested in Christ has free access to the treasure, to bring forth from thence whatever he needs.
4. The sinner, when interested in Christ, will still be needing, while he is in this world.
5. It is the privilege and duty of believers to bring forth and fetch supply for all their wants out of that treasure.
II. Show wherein the soul once interested in Christ shall obtain favour of the Lord.
1. In prosperity. They shall have balancing grace, to make them carry evenly and usefully. Balancing providences; some such mixture of bitterness in their cup as keeps them from miskenning themselves.
2. In personal outward athletics. But they shall be bettered by it; supported under it, and have deliverance in due time.
3. In desertion. They shall never be totally or finally forsaken.
4. In temptation. They shall either be made to keep their ground against the temptation, or at least temptation shall not be allowed to gain a complete victory over them.
5. Even when fallen into sin, the Lord will not leave them, nor cast them off.
6. In time of public calamity. They shall either be hid, or gracious favour shall be mixed with the trouble, or the sting shall be taken out of it.
7. Death. They shall then be freed from sin and freed from trouble.
III. Confirm this doctrine.
1. Sinners have a right to the whole treasure of favour in Christ, in whom they are interested.
2. Jesus Christ is the dispenser of the treasure, the high Steward of the house of heaven.
3. The enjoyment is secured by the covenant of promises.
4. They have each of them a private key to the treasure, and that is faith. Improve this doctrine–
(1) In a way of information;
(2) in a way of encouragement. (T. Boston, D. D.)
What found with wisdom
I. Wisdom may be found. Else these promises were annexed in vain.
II. If wisdom be found, life is found withal.
1. Natural.
2. Spiritual.
3. Eternal life.
III. Not only life, but Gods favour is gotten also by getting wisdom.
1. He shall find favour from God in receiving Him.
2. He shall find favour from God in rewarding him here.
3. He shall find favour from God in preserving him from many dangers.
4. He shall receive favour from God in preferring, or crowning him with eternal glory in heaven.
Use–
1. To confute the doctrine of merits.
2. Seek wisdom earnestly and truly; not faintly and hypocritically, seeing ye look not only for life, but also for Gods favour from thence, which is the very cause of life, and the very life of life itself. (Francis Taylor, B. D.)
The favour of God obtained by wisdom
The intention of this text is to represent a very great blessedness to good men, whether in the present or a future state, annexed to wisdom, or religious virtue, in consequence of their obtaining Gods favour.
I. How great, how substantial and comprehensive a felicity this is. It will be easily allowed, if we consider our most obvious notions of the Deity, as a Being infinitely perfect and all-sufficient, the fountain of life and happiness. We judge of the importance of any persons favour, and of the security and advantage which may arise to ourselves from it, by his power and capacity. It is impossible that Gods favourites should be unhappy, because He neither wanteth power to effect what His good-will inclineth to, nor wisdom to contrive the best method for their safety and advantage. Though there are objects suitable to the inclinations God hath planted in our nature, yet even supposing them sought after, and enjoyed without sin, they come short of being our true felicity, both in the perfection of degree and in the duration of them. They cannot yield solid contentment and satisfaction to the mind of man, because they are too low in their kind for its high capacity; and they are of a perishing nature; pleasure is but for a season, honour only an empty shadow; nothing can be more variable and uncertain than it is. But the favour of God is a substantial good, and never-failing foundation of hope and spring of comfort; it extendeth to all possible cases, and is a support in the most distressed situation of affairs.
II. Upon what grounds may we expect that, if we find wisdom, we shall obtain favour of the Lord? How can men do anything that is good out of a regard to the Deity, unless they first believe Him to be good, and a lover of virtue? The greatest corruptions of religion and morality have taken their rise from wrong notions of God. But how doth it appear that the wise and virtuous obtain favour of the Lord, since His providence doth not distinguish them by marks of favour, but, by the confession of the sacred writers themselves, they are in as bad a condition with respect to the affairs of this life as the wicked? This objection hath been advanced against the equity and wisdom of Providence, and as seeming to prove that the affairs of this world are under no intelligent direction, but left to blind chance or necessity; but this is not conclusive against the doctrine of the text for the following reasons:
1. The present state is appointed in the wisdom of God to be a state of discipline and improvement.
2. The sufferings of good men in the present state may be considered as trials, and it is consistent with the favour of God to His servants that He should try them in order to their growth in virtue, and so becoming still more the objects of His favour.
3. We must keep in mind those things promised in the gospel. Two practical reflections.
(1) See what is the noblest end of life, the worthiest of our affections, our choice, and of our most diligent and constant endeavours, that we may attain it.
(2) The way to obtain this end is plainly marked out to us in Scripture, and it is very inexcusable folly and thoughtlessness if we mistake it. (J. Abernethy, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 35. Whoso findeth me] The wisdom that comes from God, teaching to avoid evil and cleave to that which is good; findeth life-gets that knowledge which qualifies him to answer the purposes for which he was made; for he is quickened with Christ, and made a partaker of the Divine life. Christ dwells in his heart by faith; he lives a new life, for Christ liveth in him; the law of the spirit of life in Christ Jesus makes him free from the law of sin and death. And shall obtain favour of the Lord. The more he walks after the Divine counsel, the more he obtains of the Divine image; and the more he resembles his Maker, the more he partakes of the Divine favour.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
35. (Compare Luk 13:23;Luk 13:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For whoso findeth me findeth life,…. Of finding Christ,
[See comments on Pr 3:13]. Such that find Christ find “life” or “lives” z, life spiritual and eternal; till they are found of Christ, and find him in effectual calling, they are dead; but, when called by his grace and converted, they live a life of justification and sanctification; they live a life of faith on Christ, of holiness from him, and communion with him: and such that find life in this sense find spiritual food in and from Christ, to support this life; and spiritual clothing, a justifying righteousness, called the justification of life, and which is the comfort of it; and rest in him, which makes life pleasant and delightful. Such an one finds that which of all things is most valuable, the life of his immortal soul; and which he can find nowhere else; and which, being found, can never be lost, for he finds eternal life in him; and has both a right unto it, and a meetness for it; yea, has the beginning, pledge, and earnest of it, 1Jo 5:11;
and shall obtain favour of the Lord; by which is meant, not favour among men, though that is had from the Lord, it is he that gives it; nor temporal blessings, for in this sense favour is not to men of spiritual skill and wisdom; rather spiritual blessings, an access to God, acceptance with him; the presence of God, and communion with him; peace of conscience, and every needful supply of grace: but it seems most principally to design the love, grace, and good will of God, the spring and fountain of all blessings: and “obtaining” it does not intend getting an interest in it, for that is free and sovereign; nor is there anything in men, or done by them, which can procure it; but an enjoyment of it. The word a used signifies a drawing it out, as water out of a well; and denotes that it is before it is drawn out or manifested; that it is in the heart of God, and lies hid there, from whence it flows as from a well or fountain; and is enjoyed in the exercise of the grace of faith; when the Lord remembers his people, and encompasses them about with it; or draws it out in great lengths, or grants continued and comfortable manifestations of it; see Ps 36:10.
z “vitas”, Montanus. a “educet”, Pagninus, Montanus; “hauriet”, V. L. “haurit”, Vatablus, Mercerus, Gejerus; “depromit”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
(35) Whoso findeth me findeth life.Comp. 1Jn. 5:12; Joh. 8:51; and above, Pro. 3:18, where Wisdom is described as a tree of life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35, 36. That sinneth against me , misses me, taking the word in its primitive sense, which best suits the context, as it stands opposed to those finding or meeting her in the preceding verse.
Wrongeth his own soul , does violence to his own life, commits suicide.
All they that hate me love death That is, their conduct will be their destruction. They love their own evil way which leads to death, and hence, by a bold metaphor, they are represented as loving death itself, as if bent upon their own ruin.
We may appropriately close our notes on this part of the allegory by quoting a writer of the New Testament who, perhaps more than any other writer thereof, wrote in the spirit and style of this book: “If any of you lack wisdom, let him ask of God, that giveth to all men [who ask] liberally, and upbraideth not; and it shall be given him.” Jas 1:5.
ADDENDA. The importance attached to some portions of this chapter justifies a few additional remarks. From the time of the great Arian controversies (4th century) the theologians on both sides generally assumed that the Hhokmah, or Wisdom, of the Proverbs was the same as the Logos of John 1. Accordingly, the meaning of the terms in which the Hhokmah was spoken of (Pro 8:22, et seq.) became a matter of great moment, of careful scrutiny, and of excited controversy. The Arians, who held that the Son was not properly God, but only the first of creatures, favoured that translation of kanah (Pro 8:22) which seems to support their theory, while the orthodox, on the other side, contended for the rendering most accordant with their creed. As usual, each had some authorities on their side. The Arians could appeal to the Septuagint, Syriac, Chaldee, and Arabic, all of which translated the word by a term corresponding to our word created, founded, etc., while Aquila, Symmachus, Theodotion, and the Vulgate, rendered it by possessed. Modern criticism is about as much divided as was the ancient. There is, however, this difference, that modern critics and theologians do not all think the Hhokmah and the Logos identical. And some, who believe in the supreme divinity of our Lord, as Stuart, do not hesitate to translate the word by created. Nor were the ancients entirely unanimous in regarding the Hhokmah and the Logos as the same, for some of them identified the Hhokmah with the Holy Spirit. Many very sound modern divines regard the Hhokmah as simply the personification of wisdom, considered first in its more general sense, and, secondly, as an attribute of Jehovah. Others, without identifying the Hhokmah and the Logos, regard the poetic pictures of Solomon as the shadowing forth of the New Testament doctrine of the divine Word. “The error of our English exegetical and theological literature,” says Aiken, (in notes on Zockler,) “has been the attempt to force upon it more distinctness and precision in the revelation of the mysteries of the divine nature than is disclosed by fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of New Testament announcement; sometimes it is the eternal generation of the Son that Solomon is made the Spirit’s mouthpiece to reveal We can go no farther than our author (Zockler) has done in discovering here the pre-shadowings of the doctrine of the Logos. We are induced to prefer the still more guarded statement of John Pye Smith, that this beautiful picture cannot be satisfactorily proved to be a designed description of our Saviour’s person; or that of Dr. John Harris: “At all events, while, on the one hand, none can demonstrate that Christ is here directly intended, on the other, none can prove that he is not contemplated, and, perhaps, both will admit that, under certain conditions, language such as that in our text may be justifiably applied to him. One of these conditions is, that the language be not employed argumentatively, or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is, that when so employed it be only adduced to illustrate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed.”
The difference of gender between the Hhokmah and the Logos, the former being feminine and the latter masculine, is noteworthy, and, theologically, of deep significance.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 8:35. And shall obtain favour Wisdom is the salvation, the happiness, the life of men. All these attributes apply admirably to Jesus Christ. We observe from this chapter, that if it be at all to be understood of the Son of God, which the ancient Arians believed, and of which I have no doubt, then not only his eternity is here most plainly asserted, but also his distinct substance and personality. See Pro 8:22; Pro 8:30. The practical lessons to be learned from hence are, first, that it is a vain pretence which we make to wisdom, if the fear of God and true holiness be wanting. Secondly, the whole chapter supposes, and the last verse more particularly expresses, that every man’s death and destruction is from himself who wrongs his own soul, and that against the desire and earnest importunities of the wisdom of God. See Bishop Patrick.
REFLECTIONS.1st, When Jesus came to teach poor mortals the way to life eternal, a voice from the Excellent Glory proclaimed, This is my beloved Son; hear him. Let, therefore, every ear attend the divine instructions which he condescends to give.
1. His words are publicly proclaimed in the places of chief concourse, that whosoever will, may come and learn of him. Thus Jesus in the days of his flesh preached openly on mountains, in the city, at the gates of the temple; and his prophets of old, his apostles and evangelists, went forth publishing his word and gospel through the land. All are addressed; high and low, rich and poor; and the fools and simple, the fallen sinful sons of men, whose understanding is darkened, are invited to come, and find wisdom, righteousness, sanctification, and redemption, in him. Note; The gospel excludes none who do not exclude themselves. If sinners perish for lack of knowledge, it is because they would not come to him, that they might have life.
2. The importance of the subject demands our most serious attention. The things spoken of are excellent; the doctrines of grace, the person, offices, and undertaking of the Redeemer, and the inestimable blessings obtained thereby; the knowledge of God and an eternal world, with all the glories there provided for wisdom’s children. They are right, most becoming in God to command, and most fit for us to obey.
They are doctrines of truth, they concern him who is the truth, and cannot deceive; for WICKEDNESS is an abomination to his lips: and, as lying is his abhorrence, it should be also ours. All his words are in righteousness, perfectly corresponding thereunto. There is nothing froward or perverse in them, but the most entire harmony and suitableness. They are plain, and easy to be understood by all whose minds are spiritually enlightened, and really desire without prejudice to come to the sacred oracles of truth for information; though to the wisest scholar, a stranger to divine teaching, they are foolishness and darkness; and right to them that find knowledge, who readily submit to the dictates of wisdom, and approve of the perfect path that God’s word points out to them. They are preferable to the riches of both the Indies, more desirable than gold and silver, or rubies, and all the delights of the sons of men. And in proportion as we have learned Christ, and been taught of him, in such measure will our hearts be weaned from all inordinate delight in earthly things, and count them dung and loss, compared with the excellency of the knowledge of him and his truth.
2nd, Thus speaks he, like unto whom never man spake. His own glory and excellence are the subject; and we may truly say, He is the chief of ten thousand, and altogether lovely.
1. In him are hidden all the treasures of wisdom and knowledge. I wisdom, the essential wisdom, the all-wise God, dwell with prudence, possess it in all its fulness, and find out knowledge of witty inventions; either detect the devices of the crafty, and search into the hearts of the children of men; or the inventions here spoken of relate to the astonishing contrivance of the covenant of grace, wherein all the perfections of God, his free grace and inexorable justice, inviolable truth, and boundless mercy, are so eminently displayed, and so highly magnified; and wherein the miserable sinner beholds in Jesus Christ a holy God, righteous and just in forgiving his sins.
2. He hath a perfect hatred of sin; and all who are taught of him abhor the thing which is evil. The fear of the Lord is to hate evil; this is the constant effect produced wherever that fear is implanted, and this because God hates it. Pride and arrogancy, high thoughts of ourselves and services, he abhors. The evil way, sin of every kind, and the froward mouth, which speaks in violence or rage, do I hate. If we are spiritually proud, and our passions and frowardness unmortified, we are not wisdom’s children, but of our father the devil.
3. In him resides all wisdom and strength in perfection for the government of all things; and out of his fulness must we in every station receive wisdom and power for all the work and duty to which he calls us. By him ordained, the King of kings, and Lord of lords, his vicegerents upon earth, kings, princes, and judges, are commissioned to bear rule; and resistance against their lawful authority is rebellion against God. He can endue them with capacities for their high station; and they then rule well, when their own hearts are brought under the guidance and government of his word and Spirit.
4. He will shew all affection and favour to those who love and seek him. I love them that love me; and they that seek me early, with eagerness, or in the morning of youth, or the accepted time, shall find me, and therewith every blessing of grace and glory.
5. He hath all riches and honour to bestow, as much as is for their good in this world; and with what peculiar satisfaction, that they are obtained in righteousness under the divine blessing. But rather the riches of grace, and the honour which cometh from God are intended; riches which are durable, not like the perishing substance of earth, but incorruptible, in the heavens; and honours transcendently great, and abiding to eternity; possessed in virtue of the infinite merit of Jesus, the great meritorious cause of all our present and eternal happiness. My fruit is better than gold, yea than fine gold; the fruits of his undertaking for us; such as redemption, reconciliation, adoption, &c. the fruits of his Spirit in us, love, joy, peace, &c. compared with these, the glittering tinsel of this world’s wealth vanishes into nothing, and is less than nothing, and vanity.
6. He guides his followers in the paths of righteousness, in the midst of the paths of judgment; neither deviating from it to the right hand nor to the left, that he may bring them to an inheritance in glory; and gives those that love him mansions in the skies, filled with all the treasures of immortal bliss. Happy, for ever happy, the souls that he leads in these blessed paths, and brings, as inheritors of his kingdom, to the thrones provided for them in heaven.
3rdly, That not a quality, but a person, is here meant under the character of wisdom, is evident; for to such alone can these properties be ascribed; and that person is the eternal Son of God. Compare Joh 1:1-4. We have,
1. His eternal co-existence with the father. In person distinct, in essence the same. In the beginning, before the earth had a being, before ever the mountains rose, or the waters retired to the bottom of the deep, the Lord possessed me, in that mysterious union which subsists between the divine persons in the Godhead. I was set up from everlasting, as the wisdom of the Father and the Word of God.
2. His agency in the creation of all things; for by him God made the worlds, and without him was not any thing made that was made. Eph 3:9. Heb 1:2. In each day’s work he was present, not as a spectator merely, but as the great agent; and was first the Creator of all things, before he became incarnate for the redemption of sinners.
3. He was his Father’s delight; brought up with him: from everlasting the relation subsisted, co-eternal, and co-equal; and I was daily his delight, rejoicing always before him; which may refer to the fulness of delight subsisting mutually between the sacred persons in the ever-blessed Trinity; or to the complacence of the Father in the Son, and of both in the work of creation, whereof they expressed their approbation, Gen 1:31 or to their satisfaction in the great work of man’s redemption, God the Father being well-pleased in the Saviour’s undertaking, and God the Son rejoicing to fulfil the work which the Father had given him to do.
4. Toward the sons of men he entertained the most enlarged affection, rejoicing in the habitable part of the earth, bestowing upon all, in rich profusion, the bounties of his providence, and the offers of his grace; and his delights were with the sons of men; but more especially with those who believe, in whose hearts he takes up his abode, and for whose sake he was content to take our nature upon him, and, through a scene of the most astonishing sufferings, with cheerfulness to accomplish our redemption, satisfied to see at last in his faithful people the redeemed travail of his soul. What amazing love and grace! how are we bound to praise him, trust him, and love him with all our heart!
4thly, When one so great and glorious speaks, yea, and one to us withal so inexpressibly good and gracious, well may it be expected that every ear should be attention, and every heart obedience.
1. The exhortation is, Now therefore hearken unto me, O ye children; hear instruction, and be wise; so hear, as to mark, learn, and inwardly digest the sacred truths of gospel grace, and from them obtain sound wisdom: and refuse it not; however contrary to flesh and blood the precepts may appear, and mortifying to our fallen nature, we shall find them most healthful to our souls. Watching daily at my gates, in prayer, meditation, and all the ordinances and means of grace, public or private, where God dispenses liberally to all who lack and seek wisdom, and upbraideth not, Jam 1:5 waiting at the posts of my doors, humbly, patiently, perseveringly, for then he will never send the hungry empty away.
2. Great will be the blessedness of those who hear and obey the dictates of wisdom, and yield up themselves to Christ, to be governed by his word and spirit. Favour with God, acceptance of their persons, forgiveness of their sins, a sense of his love, the spirit of adoption, the grace of the Sanctifier, and the comforts of the Holy Ghost: these are the present blessings provided for the faithful in Christ Jesus, and life, spiritual and eternal, found in him, derived from him, and to be enjoyed with him in the world of bliss and glory. May this blessedness be mine!
3. Dreadful will be the misery of all who reject the Lord Jesus and his gospel. He that sinneth against me, by hardened impenitence refusing to return, or in proud self-dependance trusting in their own doings and duties, instead of his grace and merits, wrongeth his own soul: they sin against their own mercies, refuse the only remedy which can heal them, and bring down upon themselves wrath to the uttermost. All they that hate me, love death. Our fallen nature is enmity against God; every sinner is practically a hater of God; yea, is avowedly so, when he murmurs against the restraints of God’s law as severe, and against his threatenings as hard or cruel: but all such love death, not intentionally indeed, but it is the necessary consequence of their ways; they choose the paths of sin, and thereby court their own destruction. They perish because they will perish, and in hell will have none to upbraid but themselves.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 771
THE VALUE OF TRUE WISDOM
Pro 8:35-36. Whoso findeth me, findeth life, and shall obtain favour of the Lord. But he that sinneth against me, wrongeth his own soul: all they that, hate me, love death.
IT is common in the prophetic writings to find expressions which really relate to the Messiah, while they apparently speak only of some other person or thing; and while other expressions in the same passage have no proper reference to him at all. It is impossible not to notice this in the 22d and 69th Psalms, and in many other places which are quoted in the New Testament as referring to him. The same mode of speaking, we apprehend, may be observed in the chapter before us. In some parts of it, true religion seems to be characterized under the term Wisdom; but in others, Christ himself. From the 22d to the 31st verse, the language cannot well be interpreted as designating religion, nor even an attribute of the Deity: it can only be understood of Gods eternal Son, who lay in the bosom of the Father, and before the foundation of the earth rejoiced in the prospect of becoming an inhabitant of this globe, for the salvation of sinful man. Yet, on the whole, we apprehend, that the exhortation to Wisdom at the beginning of the chapter speaks rather of piety as the proper object of our pursuit. We are sure that this is the general import of the term throughout the book of Proverbs; and that piety, as personified under this name, frequently addresses us. We rather lean therefore to the safe side in our interpretation of the text, than ground upon it any observations which may appear forced, or unwarranted by the text itself.
Two things then we shall be led to notice;
I.
The benefit of seeking true wisdom
Wisdom, whether relating to temporal or eternal things, is never found by chance: it must be sought by persevering inquiries, and be obtained as the fruit of diligent research To those who do find it, it will be productive,
1.
Of present happiness
[By life we may understand happiness; and then the first clause of our text will exactly correspond with what is more diffusely stated in the third chapter [Note: Pro 3:13-18. In this sense the term occurs elsewhere. See Pro 22:4. 1Th 3:8.]. Till we have attained true wisdom, we know not what real happiness means: There is no peace, saith God, to the wicked. As for the mirth which the men of this world enjoy, it is only like the crackling of thorns under a pot; it blazes for a moment, and then goes out in spleen and melancholy. He who knows perfectly what is in man, says, Even in mirth their heart is sorrowful, and the end of that mirth is heaviness [Note: Pro 14:33.]. But when once they have just views of Christ, and are truly devoted to him, they are filled with a peace that passeth all understanding, and, at times, with joy unspeakable and glorified. Now they begin to know what life is: they truly pass from death unto life. Their former was little better than a state of mere animal existence; but now they see the true end, and taste the true enjoyment, of life: they participate in a measure the blessedness of heaven itself. We appeal to those who have ever known what it is to live by faith on the Son of God, and to feel the constraining influence of his love, whether one hour of fellowship with the Father and the Son does not outweigh whole years of fellowship with sin and sinners.]
2.
Of future happiness
[No favour can we find with God, till we are brought to the possession of true wisdom [Note: Isa 27:11.]. But, instantly on our embracing his dear Son as he is revealed in the Gospel, we are numbered amongst his peculiar people, whom he has set apart for himself, and esteems as his jewels. Then there is no favour that he will not shew them: he will come down and make his abode with them, and sup with them. He will keep them with all the care and tenderness with which we keep the apple of our eye: and he will administer to them, in every hour of trial, whatever shall be most suited to their necessities [Note: Psa 5:12.]. In the hour of death especially, when they are going, as it were, through fire and water, he will be with them: and, on the instant of their release from this mortal body, he will transport them on the wings of angels to his blest abode, there to behold and participate his glory to all eternity. But who can form any idea of the blessings he will then bestow. It is sufficient for us to know that his word is pledged, and that what he hath promised, he is able also to perform.]
If such be the value of true wisdom, what must be,
II.
The folly of neglecting it
Sin of every kind is an act of hostility against sound wisdom: and, if the sin be wilful, it is an evidence that our hostility proceeds from a rooted hatred of vital godliness. There is the same mutual opposition, and irreconcileable enmity, between sin and holiness, as between darkness and light: they cannot consist together, nor can the love of both find room to dwell in one bosom. If then we allowedly neglect true wisdom,
1.
We wrong our own souls
[The soul has strong and just claims, which every sinner resists. As being of a higher nature, and endued with larger capacities, than the body, it claims that the body should submit to its authority. As being the only seat of intelligence, it claims that the body follow its guidance. As being immortal, and doomed to spend an eternity in inconceivable happiness or misery, it claims that the body consult its interests. But when the voice of wisdom is silenced, and sin is permitted to rule in our mortal body, then is the soul wronged in every respect; its authority is slighted; its counsel rejected; its interest sacrificed: it is even made the drudge and slave of the body, to execute its devices and to gratify its lusts. Who does not see, that if any man, for the gratification of avarice, should resist the natural claims of the body for food and raiment, he would be justly and universally condemned? And does he act less foolishly, who, in the manner before mentioned, wrongs his soul? Yea rather, is not his folly greater in proportion as his soul is of greater value? Truly this is a just picture of one who sins against true wisdom.]
2.
We love death
[Can any one, it may be asked, love death? We answer. No: not for its own sake; but, as connected with sin, he may. There is an inseparable connexion between life and holiness on the one hand, and sin and death on the other. Could sin and heaven be allied, and enjoyed together, doubtless every sinner would prefer it. But that is impossible. A specific and unalterable option is given us: and every man is perfectly free to choose the one and refuse the other, to adhere to the one and renounce the other. The sinner determines for himself: and by his determination declares his preference: he practically says. If I cannot have the gratifications of sin without death, welcome death, welcome damnation; for sin I will have, whatever be the consequence [Note: Mark strongly here Gods own appeal. Why will ye die? Eze 33:11. compared with Act 13:46 and Pro 15:32.]. Now can one reflect a moment on such a choice as this, and not stand amazed at the folly that determines it? Will it bear an argument? Are not the excuses with which it is veiled, mere vain and empty delusions? And does not every one see the folly of them, the very moment he sets himself to serious consideration? Yet this is the conduct which men call wisdom: but which, if it obtained in relation to worldly affairs, they would call downright madness.]
Suffer now, Brethren, a word of exhortation, while I address myself,
1.
To the despisers of true wisdom
[Consider a little more attentively, what it is that you despise. The thing to which you are exhorted is, to seek acceptance with an offended God; to embrace the salvation which he offers us in the Son of his love: and to devote yourselves to him in a way of holy obedience Is there any thing in this that merits hatred and contempt? any thing that should make a man choose damnation rather than submit to it? What if an ungodly world has agreed to call it folly: is it therefore folly? Has not God said, The fear of the Lord, that is wisdom? Is there a saint in heaven, or on earth, that does not account it wisdom? Yea, is there a soul even in hell itself that is not now of the same mind? We go farther still, and ask, Whether they who most deride religion now, will not be convinced of its excellence the very moment that their soul is required of them? How long then, ye simple ones, will ye love simplicity? Turn you at my reproof, says God: Oye simple, understand wisdom; and, ye fools, be of an understanding heart [Note: Pro 1:22-23; Pro 8:5.] Say not, It is too soon for me to seek the Lord. It is never too soon to be wise: and they who seek the Lord in their youth, have peculiar encouragement from him to do so: I love them that love me; and they that seek me early, shall find me [Note: ver. 17.].]
2.
To those who profess to have found it
[Men will judge of religion, not by what the Bible says of it, but by what they see in those who profess it: and one instance of folly in the Lords people will do more to prejudice them against religion, than a thousand good actions to recommend it. I would therefore strongly urge those who profess godliness, to bear in mind how much the interests of religion depend on them. Real piety consists not in talkativeness or eccentricities of any kind, but in a devout regard to Gods honour and authority, and a wise, prudent, circumspect deportment before men. It does not countenance us in an officious assumption of the duties of others, but in a punctual performance of those which belong to our own place and station: I, Wisdom, dwell with Prudence [Note: ver. 12.]. The not attending to this declaration has caused much offence in the world: and it becomes us to be very careful of casting stumbling-blocks before men, or causing the way of truth to be evil spoken of. Let us then walk in wisdom towards them that are without; giving no occasion to the adversary to speak reproachfully. And while we adopt the resolution of David, I will behave myself wisely in a perfect way [Note: Psa 101:2.], let us remember by whose strength alone we can effect this; and pray with him, O give me understanding in the way of godliness!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 8:35 For whoso findeth me findeth life, and shall obtain favour of the LORD.
Ver. 35. For whoso findeth me, findeth life. ] Lest any man should hold it too hard a task to wait at wisdom’s gates – as princes’ guards, or as the Levites did in the temple – she tells them what they shall have for so doing.
And shall obtain favour.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fin deth life: i.e. resurrection life, and life eternal. Compare Joh 3:36. 1Jn 5:12. See note on Lev 18:5.
favour = as shown in Rom 6:23.
Fuente: Companion Bible Notes, Appendices and Graphics
whoso: Pro 1:33, Pro 3:13-18, Joh 3:16, Joh 3:36, Joh 14:6, Phi 3:8, Col 3:3, 1Jo 5:11, 1Jo 5:12
obtain: Heb. bring forth
favour: Pro 12:2, Eph 1:6
Reciprocal: Gen 6:8 – General Pro 12:28 – General Pro 14:9 – among Pro 16:20 – handleth Pro 18:22 – and Pro 19:8 – loveth Pro 19:20 – receive Ecc 7:12 – the excellency 2Ti 2:10 – obtain 1Pe 3:10 – love