Proverbs 9:4














I. THE FIGURATIVE REPRESENTATION. Wisdom was termed, in Proverbs 8:30, a "workmistress," in reference to the structure of the physical world. Here she whose delight is in men and human life is represented as the builder, i.e. the founder of moral and social order. The seven pillars denote grandeur, and, at the same time, sacredness. Her home is a temple. Religion is "the oldest and most sacred tradition of the race" (Herder); and it contains within it art, science, polity - all that makes human life stable, rich, and beautiful. Preparation has been made for a feast. The ox has been slain, the spiced wine has been mixed (Isaiah 5:22; Proverbs 23:30), the table set forth. Her servant has been sent forth, and her invitation has been freely made known on all the heights of the city. It is an invitation to the simple, the ignorant, the unintelligent, of every degree.

II. THE SPIRITUAL CONTENTS. These receive a richer unfolding in the gospel (Matthew 22:1-14; Luke 14:16-24). Instead of the practical personification of wisdom, we have the living presence of Christ, "the Wisdom of God." Instead of the abstract, the concrete; for an ideal conception, a real Example and a present Object of faith. Instead of the splendid palace temple, on the other hand, we have the thought of the kingdom of God, or the Church, resting on its foundations of apostolic truth. To the provisions of the table correspond the rich spiritual nourishment derivable from Christ, his Word and work - the true Bread sent down from heaven. To the invitation of Wisdom, the call to salvation by Christ.

1. The New Testament echoes the Old, and the gospel is essentially the same in every way.

2. The gospel of Christ is the unfolding, expansion, enrichment, of the ancient spiritual lore.

3. The relation of the Divine to the human remains constant; it is that of supply to want, knowledge to ignorance, love and light to sorrow and darkness.

4. The invitation to the kingdom of heaven is free and general, conditioned by nothing except the need of its blessings. - J.

Whoso is simple, let him turn in hither.
Life is reduced to an alternative; there is clearly marked out for us all, at the beginning of our life, that all is one thing or the other, wisdom or folly. To these two voices, all the noise and tumult of life, and all the diverse voices in your own souls, may be reduced. They are all either the call of the wisdom of God, or they are the call of folly, sense, and sin. Let me counsel you, then —

I. To CHOOSE. The curse of men — and of young people especially — is that they drift into passions and habits before they know where they are. But it is a low and discreditable thing for men, old or young, that they should be the creatures and sport of the mere circumstances around them. All your life should have in it the deliberation and the resolve of a calm, settled choice. Here is the manliness of manhood, that a man has a reason for what he does, and has a will in doing it. Be the masters and lords of the circumstances in which you stand. There are two courses in life. There are but two. The two are utterly irreconcilable and discordant. You cannot have them both. Then be men, and choose.

II. CHOOSE WISDOM.

1. Look at these two personified claimants — Wisdom and Folly. Wisdom is closely connected with uprightness of heart. It is both an intellectual and a moral excellence. Wisdom has rectitude for an essential part of it, the fibre of its very being is righteousness and holiness. This wisdom is not only an attribute of the human soul. We rise to righteousness. If a man would be wise, it must be with a wisdom that was in God before it is in him. Our prayer should be, "In Thy wisdom make us wise." A further step has to be taken. Christ is the power of God and the wisdom of God. There, in that living person, is the highest embodiment of all wisdom. All which is not of God is the "foolish woman." All which does not inhere in Christ, and appeal to us through and from Him, is that clamorous and persistent voice which leads us all astray, if we listen to it. The world and sense — these are her grossest forms. But there are less offensive forms besetting us all.

III. CHOOSE NOW. Wisdom appeals to conscience. Folly appeals only to the sense of pleasure and the desire for its gratification. Both ask for your decision now. There is a strange tendency to put off decision. But it is an awful risk for a man to run. Every day that you live makes it less likely that you will choose. Every day that you live makes it harder for you to choose aright. Every day that you live takes away some of the power of resolving, and takes away some motive to resolve.

(A. Maclaren, D. D.)

People
Solomon
Places
Jerusalem
Topics
Aside, Heart, Hither, Judgment, Lack, Lacketh, Lacks, Naive, Says, Sense, Simple, Thoughtless, Turn, Understanding, Void, Wanteth
Outline
1. The discipline
4. and the doctrine of wisdom
13. The custom
16. and error of folly

Dictionary of Bible Themes
Proverbs 9:4

     8228   discernment, examples

Proverbs 9:1-4

     5340   house

Proverbs 9:1-6

     4478   meat
     5312   feasting
     8365   wisdom, human

Library
The Temple of Wisdom
(Preached at Wellington College, All Saints' Day, 1866.) PROVERBS ix. 1-5. Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens; she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: and to him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. This allegory has been
Charles Kingsley—Discipline and Other Sermons

The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of
If all those who are working for the conquest of souls sought to win them by the heart, leading them first of all to prayer and to the inner life, they would see many and lasting conversions. But so long as they only address themselves to the outside, and instead of drawing people to Christ by occupying their hearts with Him, they only give them a thousand precepts for outward observances, they will see but little fruit, and that will not be lasting. When once the heart is won, other defects are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

To Pastors and Teachers
To Pastors and Teachers If all who laboured for the conversion of others were to introduce them immediately into Prayer and the Interior Life, and make it their main design to gain and win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ by the
Madame Guyon—A Short and Easy Method of Prayer

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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