Chapter 9

1 The discipline, 4 and doctrine of wisdom. 13 The custom, 16 and error of folly.

1. Builded her house. Interpretations that make the house a representation of the incarnation of Christ or of the church, the symbolical body of Christ, or of the schools of the prophets, in which wisdom resided, represent unauthorized allegorical deductions. It is sufficient to see in this “house” a poetic figure personifying wisdom and representing her as dwelling in a place at whose doors the eager searcher for truth waits (see ch. 8:34).

Seven pillars. These have been the subject of much conjecture. Seven frequently denotes completeness. Consequently, the house of wisdom may be said to be fully and perfectly built and firmly supported, since the pillars are of hewn stone. But to find a representation for each of these pillars is to indulge in conjecture.

2. Her table. Wisdom is represented as having prepared a great feast. In warm climates animals had to be slaughtered just before the time for the feast, for the flesh quickly decayed.

3. Her maidens. By poetic figure, because “wisdom” is feminine, her servants are also represented in the feminine.

4. Is simple. Only those who recognize their lack of understanding respond to the invitation. The others decline because of empty confidence in their own superiority.

5. Bread. A slight change in figure from flesh and wine (v. 2) to bread and wine, not necessarily a change in representation.

6. Forsake the foolish. A probably more correct literal rendering is “Forsake, O ye simple ones.” But such a construction lacks an object. Some follow the LXX, which renders the clause, “Leave folly.” Also, instead of “and live” the LXX reads, “that ye may reign forever.”

Only as men separate from the ways and the company of those who reject the appeals of their Saviour is it possible for them to live a full and satisfying life. Heeding the call of wisdom and partaking of her bread and wine give rich rewards both in this present life and in the world to come (see John 6:51).

7. Shame. Wisdom interrupts her counsel to those who recognize their need, to explain why she addresses only the simple instead of casting pearls of truth before the obdurate (see Matt. 7:6). When a man is known to hold religion in derision, any attempt to correct him is likely to be met with such a tirade of abuse that the result can be only harm for all concerned. The experience leaves the Christian shamed and the sinner more hardened than ever. Such men are often more easily reached by the indirect appeal of the consistent, humble life of some Christian (see Matt. 5:16).

9. Give instruction. The Hebrew says only, “Give.” The context, however, shows that it is advice that is to be given to the wise man. The LXX reads, “Give an opportunity,” thus emphasizing the idea that the wise man makes full use of every opportunity.

Though there is danger that the scornful man will be hardened into greater sin by an ill-advised rebuke, the wise man realizes the value of knowing how others regard him, and is glad of counsel even when it takes the form of reproof (Ps. 141:5). Hence sound advice to a wise man brings a double reward: it helps the recipient and wins for the counselor the friendship of the one whom he has reproved.

10. The holy. Heb. qedoshim, a plural which some regard as a “plural of majesty,” and hence they apply the expression to God. The Hebrew parallelism of this verse supports such an application. The LXX, however, regards qedoshim as an ordinary plural noun and renders the second part of the verse thus, “The counsel of saints is understanding, for to know the law is [the character] of good thought.” See PP 596 for a quotation of this verse capitalizing “holy,” italicizing the phrase, “the knowledge of the holy,” and adding this comment, “a knowledge of God is the foundation of all true education.”

11. Thy days. Wisdom returns to her statement of the reasons why the simple should come to the feast. Long life is offered as a reward for wisdom and the fear of God (see chs. 3:2, 16; 4:10; 10:27).

12. For thyself. Though the results of foolish ways and opposition to God are shared by many innocent sufferers and the blessings of a good life extend to many others, it still remains true that wisdom and folly primarily affect the one who practices them. Happiness and length of life in this world and eternal life or eternal death in the age to come are personal rewards, as also is the remorse felt in the judgment (Eze. 18:4; Matt. 12:36).

13. A foolish woman. In contrast with the call of the good woman, who represents wisdom, Solomon presents the noisy, passionate call of folly. Every man must make his choice between these two.

Simple. The word is here obviously used in a bad sense as denoting a lack of moral fiber (see on ch. 8:5). The woman knows nothing that she ought to know. The LXX has a different reading, “A foolish and bold woman, who knows not modesty, comes to want a morsel.”

14. High places. Wisdom sent her maidens through the city and cried from the highest places (v. 3). Folly sits at her door in haughty, overdressed splendor and calls to those as foolish as herself.

15. Passengers. Literally, “the ones passing over the way.” “Passengers” is here used with its Old English meaning of “a passer-by,” “a wayfarer.”

17. Stolen waters. The feast that folly offers consists only of stolen waters and the bread of secrets in contrast with the satisfying food prepared by wisdom (see on ch. 5:15).

18. The dead. Heb. rephaХim. See on Job 26:5. Unlike the well-built, stone-pillared house of wisdom, full of light and air, the establishment maintained by folly is a gloomy, secretive abode haunted by the memory of those who have died, dupes of her temptations.

Hell. Heb.sheХol, the figurative abode of the dead (see on ch. 15:11).

Ellen G. White comments

10  AH 324, 386; CD 29; CH 222; CT 50, 65, 364; Ed 13; FE 85, 115, 258, 285, 358, 392; GC 80; MH 409; ML 106, 284; MM 34, 165; PP 596, 651, 739; RC 54; Te 156; 3T 491; 4T 27, 273, 337, 553; 5T 322, 439, 587; 8T 63 (More under Ps. 111:10.)

18   PP 461