Proverbs 4:8 Kommentar

When the things of God are to be taught precept must be upon precept, and line upon line, not only because the things themselves are of great worth and weight, but because men's minds, at the best, are unapt to admit them and commonly prejudiced against them; and therefore Solomon, in this chapter, with a great variety of expression and a pleasant powerful flood of divine eloquence, inculcates the same things that he had pressed upon us in the foregoing chapters. Here is, I. An earnest exhortation to the study of wisdom, that is, of true religion and godliness, borrowed from the good instructions which his father gave him, and enforced with many considerable arguments (Pro 4:1-13). II. A necessary caution against bad company and all fellowship with the unfruitful works of darkness (Pro 4:14-19). III. Particular directions for the attaining and preserving of wisdom, and bringing forth the fruits of it (Pro 4:20-27). So plainly, so pressingly, is the case laid before us, that we shall be for ever inexcusable if we perish in our folly.

INTRODUCTION TO PROVERBS 4 In this chapter Solomon advises to seek after wisdom, to avoid bad company, and to continue in the right paths of goodness and truth: he excites attention to what he had to say, from the relation he stood in to the persons addressed; from the nature of his instructions, which were good and profitable; and from his own example, in attending to those his parents gave him, Pro 4:1; He exhorts above all things to get wisdom, from the superior excellency of it, and from the preservation, promotion, and honour, to be had by it, Pro 4:5; and he further enforces big exhortations, from their being the means of a comfortable life, and of the prolongation of it, and of leading in a right way without straitness or stumbling, Pro 4:10. And then proceeds to caution against bad company, and going into a bad way of life; which is enforced from the mischief done by those that walk in it, and from the darkness of it, to which the path of the just is opposed, Pro 4:14. And the exhortation to attend to and observe his instructions, and keep them, is repeated, from the consideration of their being life and health to them, Pro 4:20; and that they might be preserved, and not departed from, direction's are given about ordering the heart, mouth, lips, eyes, and feet, Pro 4:23.

Exalt her, and she shall promote thee,.... Christ is to be exalted in his person, by asserting his proper deity; by ascribing all divine perfections to him; by allowing him to be the author of all divine works; by giving him divine worship and homage; by owning his divine and eternal sonship, and distinct personality: he is to be exalted in all his offices of Prophet, Priest, and King, and as the only Redeemer and Saviour; by trusting in him, embracing his Gospel, and submitting to his ordinances, and such that exalt him, he will "promote" them here and hereafter; of which more in the next clause. According to the Talmudists (u), the word for "exalt" signifies a diligent search, by turning things about to find out what is sought; and so the Septuagint interpret the word in the sense of "searching", Jer 50:26; she shall bring thee to honour, when thou dost embrace her: by faith: for this is an act of faith, and a very considerable one, and is expressive of great nearness to Christ, of much intimacy and familiarity with him, of strong love and affection to him, of a good degree of boldness used with him, and of joy and exaltation in him; for such an action is used by persons near akin, and are very familiar with, and have a very great affection for one another, and use much freedom with each other, and rejoice at meeting together. Now such who embrace Christ, in the arms of their faith, as their alone Saviour, such he promotes and "brings to honour"; not to honour among men, for to embrace Christ and exalt him is the way to disgrace, though the disgrace is an honour, and will be before long rolled off; but to honour hereafter. Such will be set at his right hand, and be owned by him before his Father and his angels; and they will be placed on the same throne with him, and will reign with him for ever and ever; see Sa1 2:30. (u) T. Bab. Roshhashanah, fol. 26. 2.

And what is meant by "exalt (fortify) her? "Surround her with holy thoughts; for you have need of large defence, since there are many things to imperil such a possession. But if it is in our power to fortify her, and if there are virtues in our power which exalt the knowledge of God, these will be her bulwarks,-as, for example, practice, study, and the whole chain of other virtues; and the man who observes these, honours wisdom; and the reward is, to be exalted to be with her, and to be embraced by her in the chamber of heaven.

If anyone is going to obey Solomon and take true wisdom as the companion and sharer of his life, concerning which he says, “Love her, and she will safeguard you,” and “Honor her, in order that she may embrace you,” he will worthily prepare himself for this longing, keeping festival in a pure garment, rejoicing with those in this marriage, in order not to be rejected because of being clothed as a married person.It is clear that the eagerness for this kind of marriage is common to men and women alike, for since, as the apostle says, “There is neither male nor female,” and Christ is all things for all human beings, the true lover of wisdom has as his goal the divine One who is true wisdom, and the soul, clinging to its incorruptible bridegroom, has a love of true wisdom which is God. Now, what spiritual marriage is and toward what goal the pure and divine love looks has been sufficiently revealed in what we have said before.

To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness. (Pro. 4:1-27) (Compare Pro 1:8). to know--in order to know. doctrine--the matter of learning (Pro 1:5), such as he had received (Lam 3:1).

As you highly esteem her, she will raise you to honor. embrace her--with fond affection.

The meaning of the ἁπ. γεγρ. סלסל is determined by רומם in the parallel clause; סלל signifies to raise, exalt, as a way or dam by heaping up; the Pilpel, here tropical: to value or estimate highly. Bttcher interprets well: hold it high in price, raise it (as a purchaser) always higher, make offer for it upon offer. The lxx (approved by Bertheau), περιχαράκωσον αὐτήν, circumvallate it, i.e., surround it with a wall (סללה) - a strange and here unsuitable figure. Hold it high, says the author, and so it will reward (Note: Lwenstein has rightly ותרוממך, vid., my preface to Baer's Genesis, p. vii.) thee with a high place, and (with chiastic transposition of the performance and the consequence) she will honour (Note: We read תכבּדך, not תכבּרך (Hahn) or תכבּדך (Lwenstein); the tone lies on the penult., and the tone-syllable has the point Tsere, as in ויגּדך, Deu 32:7; vid., Michlol 66b.) thee if (ἐάν) thou lovingly embracest her. חבּק is used of embracing in the pressure of tender love, as in Sol 2:6; Sol 8:3; the Piel is related to the Kal as amplexari to amplecti. Wisdom exalts her admirers, honours her lovers, and makes a man's appearance pleasant, causing him to be reverenced when he approaches. Regarding לוית־חן, vid., Pro 1:9. מגּן, to deliver up (Gen 14:20), to give up (Hos 11:8), is connected in the free poetic manner with two accusatives, instead of with an accus. and dat. lxx has ὑπερασπίσῃ, but one does not defend himself (as with a shield) by a wreath or crown.