TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 9:13–18. His two-level outline is real structure in the source text, so it is rendered as structure.
We have heard what Christ has to say, to engage our affections to God and godliness, and one would think the whole world should go after him; but here we are told how industrious the tempter is to seduce unwary souls into the paths of sin, and with the most he gains his point, and Wisdom's courtship is not effectual. Now observe,
I.Who is the tempter - a foolish woman, Folly herself, in opposition to Wisdom.
Carnal sensual pleasure I take to be especially meant by this foolish woman (Pro 9:13); for that is the great enemy to virtue and inlet to vice; that defiles and debauches the mind, stupefies conscience, and puts out the sparks of conviction, more than any thing else. This tempter is here described to be, 1. Very ignorant: She is simple and knows nothing, that is, she has no sufficient solid reason to offer; where she gets dominion in a soul she works out all the knowledge of holy things; they are lost and forgotten. Whoredom, and wine, and new wine, take away the heart; they besot men, and make fools of them. (2.) Very importunate. The less she has to offer that is rational the more violent and pressing she is, and carries the day often by dint of impudence. She is clamorous and noisy (Pro 9:13), continually haunting young people with her enticements. She sits at the door of her house (Pro 9:14), watching for a prey; not as Abraham at his tent-door, seeking an opportunity to do good. She sits on a seat (on a throne, so the word signifies) in the high places of the city, as if she had authority to give law, and we were all debtors to the flesh, to live after the flesh, and as if she had reputation, and were in honour, and thought worthy of the high places of the city; and perhaps she gains upon many more by pretending to be fashionable than by pretending to be agreeable. "Do not all persons of rank and figure in the world" (says she) "give themselves a greater liberty than the strict laws of virtue allow; and why shouldst thou humble thyself so far as to be cramped by them?" Thus the tempter affects to seem both kind and great.
II.Who are the tempted - young people who have been well educated; these she will triumph most in being the ruin of.
Observe, 1. What their real character is; they are passengers that go right on their ways (Pro 9:15), that have been trained up in the paths of religion and virtue and set out very hopefully and well, that seemed determined and designed for good, and are not (as that young man, Pro 7:8) going the way to her house. Such as these she has a design upon, and lays snares for, and uses all her arts, all her charms, to pervert them; if they go right on, and will not look towards her, she will call after them, so urgent are these temptations. (2.) How she represents them. She calls them simple and wanting understanding, and therefore courts them to her school, that they may be cured of the restraints and formalities of their religion. This is the method of the stage (which is too close an exposition of this paragraph), where the sober young man, that has been virtuously educated, is the fool in the play, and the plot is to make him seven times more a child of hell than his profane companions, under colour of polishing and refining him, and setting him up for a wit and a beau. What is justly charged upon sin and impiety (Pro 9:4), that it is folly, is here very unjustly retorted upon the ways of virtue; but the day will declare who are the fools.
III.What the temptation is (Pro 9:17):
Stolen waters are sweet. It is to water and bread, whereas Wisdom invites to the beasts she has killed and the wine she has mingled; however, bread and water are acceptable enough to those that are hungry and thirsty; and this is pretended to be more sweet and pleasant than common, for it is stolen water and bread eaten in secret, with a fear of being discovered. The pleasures of prohibited lusts are boasted of as more relishing than those of prescribed love; and dishonest gain is preferred to that which is justly gotten. Now this argues, not only a bold contempt, but an impudent defiance,
1.Of God's law, in that the waters are the sweeter for being stolen and come at by breaking through the hedge of the divine command. Nitimur in vetitum - We are prone to what is forbidden. This spirit of contradiction we have from our first parents, who thought the forbidden tree of all others a tree to be desired.
2.Of God's curse. The bread is eaten in secret, for fear of discovery and punishment, and the sinner takes a pride in having so far baffled his convictions, and triumphed over them, that, notwithstanding that fear, he dares commit the sin, and can make himself believe that, being eaten in secret, it shall never be discovered or reckoned for. Sweetness and pleasantness constitute the bait; but, by the tempter's own showing, even that is so absurd, and has such allays, that it is a wonder how it can have any influence upon men that pretend to reason.
IV.An effectual antidote against the temptation, in a few words, Pro 9:18.
He that so far wants understanding as to be drawn aside by these enticements is led on, ignorantly, to his own inevitable ruin: He knows not, will not believe, does not consider, the tempter will not let him know, that the dead are there, that those who live in pleasure are dead while they live, dead in trespasses and sins. Terrors attend these pleasures like the terrors of death itself. The giants are there - Rephaim. It was this that ruined the sinners of the old world, the giants that were in the earth in those days. Her guests, that are treated with those stolen waters, are not only in the highway to hell and at the brink of it, but they are already in the depths of hell, under the power of sin, led captive by Satan at his will, and ever and anon lashed by the terrors of their own consciences, which are a hell upon earth The depths of Satan are the depths of hell. Remorseless sin is remediless ruin; it is the bottomless pit already. Thus does Solomon show the hook; those that believe him will not meddle with the bait.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Whoever is simple, let him turn here, etc. Wisdom also seems to invite the little ones and the foolish to her feast with nearly the same words; but it differs, as she simply asks them to come to her, whereas this one urges them to turn aside to her. For wisdom summons those she sees wandering to the right path of action; this one teaches those walking rightly to deviate from their way and turn aside to her.
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Summary
Proverbs 9:16 presents a compelling and gracious invitation from Lady Wisdom, personifying divine insight and discernment, to those who are naive, impressionable, or lacking in spiritual understanding. This verse highlights Wisdom's proactive and earnest pursuit of individuals most vulnerable to deception, offering them a clear and accessible path to genuine understanding, moral insight, and a life lived in harmony with divine truth. It underscores the profound accessibility of true wisdom to all who humbly recognize their need and choose to respond to her open and persistent summons.
Context
Literary Context
Proverbs 9:16 is strategically positioned within a pivotal section of the book of Proverbs (chapter 9), which vividly contrasts the competing invitations of Lady Wisdom and Lady Folly. Lady Wisdom has meticulously prepared her house, slaughtered her beasts, mixed her wine, and set her table, as described in Proverbs 9:1-2. She has dispatched her maidens to issue a public, earnest call from the highest points of the city, inviting all to partake of her feast and gain understanding. This specific verse, Proverbs 9:16, is an exact repetition of the invitation found earlier in Proverbs 9:4, emphasizing the urgency, sincerity, and universal scope of her plea. This repeated invitation serves as a direct counterpoint to the later, insidious, and deceptive call of Lady Folly, whose house leads to the depths of Sheol, as revealed in Proverbs 9:13-18. The chapter thus presents a stark, life-or-death choice between two paths, each powerfully represented by a personified female figure.
Historical & Cultural Context
The book of Proverbs emerges from the ancient Near Eastern wisdom tradition, where the instruction of youth and the pursuit of practical and moral insight were highly valued for societal well-being. Wisdom literature often employed personification to make abstract concepts like wisdom and folly more tangible and relatable, thereby enhancing their pedagogical impact. In ancient cities, the "high places" or city gates were common public gathering spots where proclamations, legal judgments, and public instruction would occur. Lady Wisdom's call from "the highest places of the city" (as seen in Proverbs 9:3) reflects this cultural practice of public discourse and accessibility, ensuring her message reached the widest possible audience. The contrast between wisdom and folly was not merely an intellectual exercise but a fundamental framework for navigating life's moral and ethical complexities in a society where competing voices and influences were ever-present. The emphasis on "understanding" (Hebrew: lêb, heart) highlights the holistic nature of wisdom, encompassing not just intellectual knowledge but also moral discernment, the will, and the capacity for right action.
Key Themes
This verse powerfully contributes to several overarching themes within Proverbs and biblical wisdom literature. Firstly, it underscores The Accessibility and Proactive Nature of Divine Wisdom. Wisdom is not a hidden secret reserved for an elite few but actively seeks out humanity, making herself available to all who would listen, especially those in greatest need of guidance. This divine initiative is a recurring motif, as seen in Proverbs 8:1-3. Secondly, it highlights The Universal Human Need for Discernment. By specifically targeting the "simple" (pᵉthîy) and those who "want understanding" (châçêr lêb), the verse acknowledges the inherent human vulnerability to deception and the necessity of divine insight to navigate life's complexities and avoid destructive paths. This theme is echoed throughout Proverbs, such as in Proverbs 1:7, which states that "The fear of the Lord is the beginning of knowledge." Thirdly, the verse presents A Call to Decision and Transformation. Wisdom's invitation is not passive; it demands a response—a turning ("turn in hither") from one's current state of naiveté or lack to embrace a path of understanding. This choice is central to the book's message, as illustrated by the stark contrast between the "way of the righteous" and the "way of the wicked" (e.g., Proverbs 4:18-19).
Exposition and Analysis
Key Word Analysis
From the root pāthāh, meaning "to be open, spacious, wide." In the context of Proverbs, pᵉthîy refers to someone who is naive, inexperienced, easily persuaded, and therefore vulnerable. It does not necessarily imply intellectual deficiency but rather a lack of moral discernment and spiritual maturity, making one susceptible to both good and bad influences. This "openness" can lead to being easily deceived if not guided by wisdom.
This primitive root means "to turn off (literal or figurative); to depart, remove, withdraw." In this context, it signifies a deliberate change of direction, a turning away from one path (perhaps of ignorance or folly) and a turning toward another (the path of wisdom). It implies an active, volitional response to Wisdom's call, a reorientation of one's life.
This phrase literally means "lacking heart." Châçêr signifies "lacking, destitute, void," while lêb (heart) is used figuratively for the feelings, will, intellect, and the center of one's being, often encompassing moral insight and sound judgment. Therefore, "wanting understanding" implies a deficiency not merely in intellectual knowledge, but in the moral capacity, discernment, and practical wisdom needed to make right choices and comprehend the consequences of actions. It points to a spiritual and ethical void.
Verse Breakdown
"Whoso [is] simple, let him turn in hither:"
Lady Wisdom's invitation is directed first and foremost to the pᵉthîy, the naive and impressionable individual. She recognizes their inherent vulnerability and offers a clear, imperative directive: to "turn in hither," meaning to turn aside from their current path of ignorance or susceptibility and to enter her dwelling, to embrace her instruction and guidance. This is an active call for a fundamental change of direction, a deliberate choice to seek and receive wisdom.
"and [as for] him that wanteth understanding, she saith to him,"
This second clause parallels the first, broadening and reinforcing the scope of Wisdom's invitation to include those who are châçêr lêb—those lacking moral insight, discernment, and sound judgment. The repetition emphasizes the earnestness, inclusivity, and universal applicability of her call. The phrase "she saith to him" highlights the direct, personal, and authoritative nature of her address, underscoring that divine wisdom actively communicates and offers guidance to all who are in need and willing to listen.
Literary Devices
Proverbs 9:16 masterfully employs several literary devices to convey its profound message and enhance its impact. The most prominent is Personification, where abstract wisdom is embodied as "Lady Wisdom," a gracious, proactive, and articulate figure who speaks, builds, and extends a personal invitation. This transforms the concept of wisdom from an abstract idea into a dynamic, relatable agent, making its pursuit more tangible. The verse also utilizes Parallelism, a hallmark of Hebrew poetry, by presenting two synonymous clauses ("Whoso is simple" and "him that wanteth understanding") that essentially refer to the same target audience—those in need of discernment and guidance. This repetition serves to emphasize the breadth of Wisdom's concern and the universality of her invitation. Furthermore, the verse functions as a direct Invitation or Call, employing imperative language ("let him turn in hither") to solicit an immediate and active response from the listener. Implicitly, there is also Contrast at play within the broader chapter, as Lady Wisdom's open and life-giving call stands in stark opposition to the deceptive and destructive allure of Lady Folly, preparing the reader for the critical choice between two distinct paths.
Theological and Thematic Connections
Proverbs 9:16 resonates with the profound biblical truth that God, in His infinite wisdom and sovereign grace, actively seeks out humanity, particularly those who acknowledge their need for guidance and discernment. It reflects a divine initiative to illuminate the path of life for those who might otherwise stumble in ignorance or fall prey to deception. This invitation is not merely intellectual but calls for a transformation of the heart and a reorientation of one's life toward divine truth. It underscores that true understanding is a gift from God, offered to the humble and diligently sought by the wise, leading to a life characterized by righteousness, flourishing, and genuine peace. The stark contrast with Lady Folly in the broader chapter highlights the critical choice humanity faces: to embrace the wisdom that leads to life or succumb to the folly that leads to death.
Reflection and Application
Proverbs 9:16 serves as a timeless mirror, inviting us to honestly assess our own spiritual and intellectual posture before God. Are there areas in our lives where we might be "simple"—naive, easily swayed by popular opinion, or lacking in discernment regarding spiritual truths, relational dynamics, or major life decisions? Do we "want understanding," feeling a deficiency in moral insight or the ability to make choices that genuinely align with God's will and eternal purposes? The first and most crucial step toward gaining true wisdom is often the humble recognition of our own inherent need and vulnerability. Lady Wisdom's call is not condemnatory but profoundly gracious, a persistent invitation to turn away from ignorance, self-reliance, and the deceptive allure of the world, and to turn toward divine enlightenment. For us today, this means actively seeking wisdom from its primary source: God's inspired Word, which is "a lamp to my feet and a light to my path" (Psalm 119:105). It also involves earnest prayer, asking God for the wisdom that He promises to give generously to all who ask without doubting (James 1:5). Ultimately, this verse challenges us to make a conscious, daily choice to embrace the path of divine understanding, which leads to life, rather than succumbing to the deceptive allure of foolishness that promises much but delivers only ruin.
Questions for Reflection
FAQ
What does "simple" mean in the context of Proverbs?
In Proverbs, the Hebrew word for "simple" ( pᵉthîy ) refers to someone who is naive, inexperienced, and easily persuaded. It doesn't necessarily mean unintelligent, but rather open and impressionable, making them susceptible to both good and bad influences. This state highlights a lack of discernment and moral maturity, rendering them vulnerable to deception. Lady Wisdom calls out to the pᵉthîy because they are precisely the ones most in need of guidance to avoid the pitfalls of folly. This is distinct from the "fool" (e.g., kesil or 'evil), who is characterized by a hardened resistance to wisdom and instruction and is often beyond correction (Proverbs 26:11).
How does Lady Wisdom's invitation differ from Lady Folly's?
The invitations of Lady Wisdom and Lady Folly (both personified in Proverbs 9) stand in stark contrast, representing the two fundamental paths in life. Lady Wisdom's invitation, as seen in Proverbs 9:1-6, is public, earnest, and offers a feast of understanding that leads to life. She calls from the highest places, openly inviting those who are simple or lack understanding to come and "live" (Proverbs 9:6). Her call is to a path of righteousness, discernment, and true life. In contrast, Lady Folly's invitation, described in Proverbs 9:13-18, is characterized by loudness, ignorance, and a brazen lack of shame. She sits at her door, calling out deceptively with the promise of "stolen water" and "bread eaten in secret" (Proverbs 9:17), implying illicit and fleeting pleasures that seem sweeter because they are forbidden. Her guests do not realize that "the dead are there, and her guests are in the depths of Sheol" (Proverbs 9:18). Thus, Wisdom offers abundant life through truth and understanding, while Folly offers a deceptive, fleeting pleasure that ultimately leads to spiritual and physical death.
Christ-Centered Fulfillment
Proverbs 9:16, with Lady Wisdom's gracious and persistent call to the "simple" and those "wanting understanding," finds its ultimate and most profound fulfillment in Jesus Christ. He is not merely a wise teacher or a dispenser of wisdom, but the very embodiment of divine wisdom, declared by Paul as "Christ the power of God and the wisdom of God" (1 Corinthians 1:24). Just as Lady Wisdom built her house and prepared a lavish feast, Jesus established His kingdom and offers Himself as the true Bread of Life and Living Water to all who come to Him (John 6:35; John 7:37-38). Throughout His earthly ministry, Jesus consistently extended His invitation to those considered "simple" or "lacking understanding" by the world—the tax collectors, sinners, the poor in spirit, and the marginalized (Matthew 9:12-13). Jesus's tender and all-encompassing call, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28), perfectly mirrors Lady Wisdom's plea for the vulnerable to "turn in hither." In Him are "hidden all the treasures of wisdom and knowledge" (Colossians 2:3), and through His atoning sacrifice on the cross, He has become for us "wisdom from God—that is, our righteousness, holiness and redemption" (1 Corinthians 1:30). Therefore, to "turn in hither" to Lady Wisdom is to turn to Christ, who offers not just intellectual understanding, but eternal life, spiritual transformation, and a heart capable of true discernment and obedience.