Proverbs 8:6














Again it is a poetical personification of truth, of God's Word, of religion, morality, sense, prudence; for all these are included in the comprehensive conception of wisdom that is placed before us.

I. THE PROCLAMATION OF TRUTH HAS NEVER FAILED IN THE WORLD. The cry is coeval with the world, with the conscience of man. The preacher has an institution second to none in antiquity and in honour.

II. THE PREACHER MUST RE CONSPICUOUS TO AND AUDIBLE BY ALL. (Vers. 2, 3.) On raised ground, in lonely paths (ver. 2), in the open air, in the field and forest; and. (ver. 3) in the towns and cities, at the places of public resort and traffic, at the gates in the Orient, in the centre of Western cities, the preacher's voice has been beard. All eminent teachers in books are truly agents of Wisdom, and heralds of the kingdom of God.

III. THE SUBSTANCE OF TRUE PREACHING MUST BE THE SAME IN EVERY AGE.

1. It is human (ver. 3), and therefore intelligible, rational, practical.

2. It is especially addressed to inexperience - to the foolish and the thoughtless (see on Proverbs 1:4).

3. It deals with clear and manifest truth (see Hitzig's reading of ver. 6), and so commends itself to every man's conscience in the sight of God.

4. It is disinterested, free from sophistry and compromise (ver. 7).

5. It is just - correct and accurate in knowledge of human nature and of Divine things (ver. 8). And thus it is:

6. Acceptable and irresistible by the "honest and good heart" (ver. 9). - J.

Hear; for I will speak of excellent things.
Wisdom is represented as making a public appearance in a rude, ignorant, and corrupt world, loudly proclaiming her doctrines and counsels, and calling upon all men to hearken to them. What consideration could be more powerful to engage their attention than this, that she speaketh of "excellent things": the opening of her lips is of "right things," and her mouth speaketh "truth." I propose to show that this is the just character of the instructions and precepts of religious virtue.

I. THE EXCELLENCE OF THE DOCTRINES AND INJUNCTIONS OF WISDOM, ABSOLUTELY AND IN THEMSELVES. We must fix an idea of excellence, making it the standard whereby to try everything which pretendeth to that character. There must be some common and plain rule wherein all men are agreed, and which must have so deep a foundation in nature as the necessary invariable determination of our minds. If you suppose the character of excellent and right to be the result of arbitrary human constitutions, it would never be uniform. But our notions of excellent and right are before the consideration of all laws, appointments, orders, and instructions whatsoever; for we bring all these to the test in our own minds, and try them by a sense which we have prior to any of them. Nor does this sense depend on any positive declaration of God's will. The original idea of excellence is essential to our nature. It is one of those perceptions to which we are necessarily determined when the object fitted to excite it is presented to us. There is a test, or power of discerning, in the mind. And this discerns the excellency of religious things. Set right and true against their opposites, in any case wherein you are competent judges, and you will see to which of them your own minds must necessarily give the preference. There is eternal truth in all God's testimonies; they are founded on self-evident maxims.

II. COMPARE THE DOCTRINES AND PRECEPTS OF WISDOM WITH OTHER THINGS WHICH ARE MOST VALUED BY MAN, AND SHOW THEIR SUPERIOR WORTH. That wisdom is better than rubies, pearls, or whatever else can be described in this world, is shown —

1. In that none of them come up to the character of excellence before insisted on, and which must be attributed to wisdom. They all have only a limited and relative worth.

2. The most precious treasures of this world are not valued but with some regard to virtue, but religious wisdom is necessarily esteemed excellent independently of them, and without any manner of regard to them.

3. The things of this world, which rival wisdom in our esteem, have many inconveniences attending the acquisition and use of them, which do not affect this invaluable possession. Application:(1)We should hear the counsels of wisdom, make it our choice, and use our utmost endeavours to attain it.(2) We should entertain our minds with the excellency of wisdom as a very agreeable contemplation.(3) The excellence of wisdom should affect the characters of men in our esteem, and regulate our regards to them.

(J. Abernethy, M. A.)

People
Solomon
Places
Jerusalem
Topics
Ear, Excellent, Hearken, Lips, Listen, Noble, Open, Opening, Reveal, Speak, Upright, Uprightness, Worthy
Outline
1. the fame
6. and evidence of wisdom
10. The excellence
12. the nature
15. the power
18. the riches
22. and the eternity of wisdom
32. Wisdom is to be desired for the blessedness it brings

Dictionary of Bible Themes
Proverbs 8:1-11

     5707   male and female

Proverbs 8:1-32

     8365   wisdom, human

Proverbs 8:6-7

     5164   lips

Proverbs 8:6-8

     5362   justice, believers' lives

Library
Wisdom's Gift
'That I may cause those that love me to inherit substance.'--PROVERBS viii. 21. The word here rendered 'substance' is peculiar. Indeed, it is used in a unique construction in this passage. It means 'being' or 'existence,' and seems to have been laid hold of by the Hebrew thinkers, from whom the books commonly called 'the Wisdom Books' come, as one of their almost technical expressions. 'Substance' may be used in our translation in its philosophical meaning as the supposed reality underlying appearances,
Alexander Maclaren—Expositions of Holy Scripture

Wisdom and Christ
'Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31. Rejoicing in the habitable part of his earth; and my delights were with the sons of men.'--PROVERBS viii. 30, 31. There is a singular difference between the two portions of this Book of Proverbs. The bulk of it, beginning with chapter x., contains a collection of isolated maxims which may be described as the product of sanctified common sense. They are shrewd and homely, but not remarkably
Alexander Maclaren—Expositions of Holy Scripture

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our
Hugh Binning—The Works of the Rev. Hugh Binning

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were
Charles Hadden Spurgeon—Till He Come

Wisdom. Pr 8:22-31

John Newton—Olney Hymns

The Invitation of Wisdom. --Prov. viii.
The invitation of Wisdom.--Prov. viii. To us the voice of Wisdom cries, Hearken, ye children, and be wise; Better than gold the fruit I bear, Rubies to me may not compare, Happy the man who daily waits To hear me, watching at my gates; Wretched is he who scorns my voice, Death and destruction are his choice. To them that love me I am kind; And those who seek me early find; My Son, give me thine heart,--and learn Wisdom from folly to discern. The Lord possess'd me, ere of old, His hand the firmament
James Montgomery—Sacred Poems and Hymns

Having Said This, when they had Kissed Him...
92. Having said this, when they had kissed him, he lifted up his feet, and as though he saw friends coming to him and was glad because of them--for as he lay his countenance appeared joyful--he died and was gathered to the fathers. And they afterward, according to his commandment, wrapped him up and buried him, hiding his body underground. And no one knows to this day where it was buried, save those two only. But each of those who received the sheepskin of the blessed Antony and the garment worn
Athanasius—Select Works and Letters or Athanasius

Introduction to Proverbs viii. 22 Continued. Absurdity of Supposing a Son or Word Created in Order to the Creation of Other Creatures; as to the Creation
Chapter XVII.--Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God's immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God's hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:--again, that unity is found
Athanasius—Select Works and Letters or Athanasius

Introduction to Proverbs viii. 22 Continued. Contrast Between the Father's Operations Immediately and Naturally in the Son...
Chapter XVIII.--Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his
Athanasius—Select Works and Letters or Athanasius

Texts Explained; Sixthly...
Chapter XIX.--Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. He created me' not equivalent to I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is for the works,' which implied the
Athanasius—Select Works and Letters or Athanasius

Texts Explained; Sixthly...
Chapter XXI.--Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be created,' or the works to be begotten.' In the beginning' means in the case of the works from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of First-born of the dead;' of First-born among many brethren;' of First-born of all creation,' contrasted with Only-begotten.'
Athanasius—Select Works and Letters or Athanasius

Of the Council of Antioch and what was done There against the Holy Meletius.
At this time, [586] Constantius was residing at Antioch. The Persian war was over; there had been a time of peace, and he once again gathered bishops together with the object of making them all deny both the formula "of one substance" and also the formula "of different substance." On the death of Leontius, Eudoxius had seized the see of Antioch, but on his expulsion and illegal establishment, after many synods, at Constantinople, the church of Antioch had been left without a shepherd. Accordingly
Theodoret—The Ecclesiastical History of Theodoret

A String of Pearls
'Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. 2. The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul. 3. It is an honour for a man to cease from strife: but every fool will be meddling. 4. The sluggard will not plough by reason of the cold; therefore shall he beg in harvest, and have nothing. 5. Counsel in the heart of man is like deep water; but a man of understanding will draw it out. 6. Most men will
Alexander Maclaren—Expositions of Holy Scripture

Voluntary Suffering
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. T hat which often passes amongst men for resolution, and the proof of a noble, courageous spirit, is, in reality, the effect of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct, than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour
John Newton—Messiah Vol. 1

The Glorious Master and the Swooning Disciple
If our conceptions of the Lord Jesus are very enlarged, they will only be his due. We cannot exaggerate here. He deserves higher praise than we can ever render to him. As high as the heavens are above the earth, so high is be above our loftiest conceptions. Even when the angels strike their loudest notes, and chant his praises most exultingly on their highest festal days, the music falls far short of his excellence. He is higher than a seraph's most soaring thought! Rise then, my brethren, as on
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

His Name --The Counsellor
We shall now enter upon the discussion of this title which is given to Christ, a title peculiar to our Redeemer; and you will see why it should be given to him and why there was a necessity for such a Counsellor. Now, our Lord Jesus Christ is a Counsellor in a three-fold sense. First, he is God's Counsellor; he sits in the cabinet council of the King of heaven; he has admittance into the privy chamber, and is the Counsellor with God. In the second place, Christ is a Counsellor in the sense which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Of the Decrees of God.
Eph. i. 11.--"Who worketh all things after the counsel of his own will."--Job xxiii. 13. "He is in one mind, and who can turn him? and what his soul desireth, even that he doeth." Having spoken something before of God, in his nature and being and properties, we come, in the next place, to consider his glorious majesty, as he stands in some nearer relation to his creatures, the work of his hands. For we must conceive the first rise of all things in the world to be in this self-being, the first conception
Hugh Binning—The Works of the Rev. Hugh Binning

The Synagogue at Nazareth - Synagogue-Worship and Arrangements.
The stay in Cana, though we have no means of determining its length, was probably of only short duration. Perhaps the Sabbath of the same week already found Jesus in the Synagogue of Nazareth. We will not seek irreverently to lift the veil of sacred silence, which here, as elsewhere, the Gospel-narratives have laid over the Sanctuary of His inner Life. That silence is itself theopneustic, of Divine breathing and inspiration; it is more eloquent than any eloquence, a guarantee of the truthfulness
Alfred Edersheim—The Life and Times of Jesus the Messiah

Organic and Individual.
"Where is He that put His Holy Spirit among them?" --Isa. lxiii. 11. The subsequent activity of the Holy Spirit lies in the realm of grace. In nature the Spirit of God appears as creating, in grace as re-creating. We call it re-creation, because God's grace creates not something inherently new, but a new life in an old and degraded nature. But this must not be understood as tho grace restored only what sin had destroyed. For then the child of God, born anew and sanctified, must be as Adam was in
Abraham Kuyper—The Work of the Holy Spirit

The Trinity
Q-6. HOW MANY PERSONS ARE THERE IN THE GODHEAD? A: Three persons, yet but one God. 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.' I John 5:5. God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ, yet but one person, is a wonder; so three persons, yet but one Godhead. Here is a great deep, the Father
Thomas Watson—A Body of Divinity

The Third Exile, 356-362.
The third exile of Athanasius marks the summit of his achievement. Its commencement is the triumph, its conclusion the collapse of Arianism. It is true that after the death of Constantius the battle went on with variations of fortune for twenty years, mostly under the reign of an ardently Arian Emperor (364-378). But by 362 the utter lack of inner coherence in the Arian ranks was manifest to all; the issue of the fight might be postponed by circumstances but could not be in doubt. The break-up of
Athanasius—Select Works and Letters or Athanasius

An Explanation of Acts ii. ...
An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone. 95. To no purpose, then, is the heretics' customary citation of the Scripture, that "God made Him both Lord and Christ." Let these ignorant persons read the whole passage, and understand it. For thus it is written. "God made this Jesus, Whom ye crucified, both Lord and Christ." [1843] It was not the Godhead, but the flesh, that was crucified. This, indeed, was possible, because the flesh
St. Ambrose—Works and Letters of St. Ambrose

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

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