Proverbs 8:1

“Doth not wisdom cry? etc.] Christ, who is the Wisdom of God; (see Gill on “<200120>Proverbs 1:20”); and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. “Crying” is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a…”

“Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pro 3:19-20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Luk 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a…”

“A companion picture to that in Proverbs 7:0, and serving in some measure to generalize and idealize it. Wisdom also calls Proverbs 8:5 to the “simple” and the “fools,” and they have to choose between her voice and that of the temptress. return to 'Top of Page'”

“Wisdom - It is a great question what this wisdom is. Some understand it of the Divine wisdom; others of the second person in the Godhead: and it cannot be denied that some passages best agree to the former, and others to the latter opinion. Possibly both may be joined together, and the chapter may be understood of Christ considered partly in his personal capacity, and partly in regard of his office, which was to impart the mind and will of God to mankind. Proverbs 8:2”

“8:1–9:18 The first part of Proverbs climaxes when the son encounters two women. Both invite the young man, and the reader with him, into an intimate relationship. The young man and the reader must decide between the woman named Wisdom, personifying the true wisdom of God (8:1–9:6), and the woman named Folly (9:13-18), representing the wisdom of the world (1 Cor 1:18–2:16). Both women’s houses are on “the heights overlooking the city” (Prov 9:3, 14), suggesting ancient temples; the choice is thus between the true God and false gods. 8:1-2 Wisdom calls out openly and publicly, appealing to all and offering them her gift of wisdom. Like a prophet, she wants all to respond to her words.”

“Pro 1:20, Pro 1:21, Pro 9:1-3; Isa 49:1-6, Isa 55:1-3; Mat 3:3, Mat 4:17, Mat 28:19, Mat 28:20; Mar 13:10, Mar 16:15, Mar 16:16; Luk 24:47; Joh 7:37; Act 1:8, Act 22:21; Rom 15:18-21 Proverbs 8:3”

“The author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for youth, so that it is time to think of concluding the circle by bending back the end to the beginning. For as in the beginning, Pro 1:20., so also here in the end, he introduces Wisdom herself as speaking. There, her own testimony is delivered in contrast to the alluring voice of the deceiver; here, the daughter of Heaven in the highways inviting to come to her, is the contrast to the adulteress lurking in the streets, who is indeed not a personification, but a woman of flesh and blood, but yet at the same time as the incarnate ἀπάτη of worldly…”