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 9:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Wisdom is here introduced as a magnificent and munificent queen, very great and very generous; that Word of God is this Wisdom in which God makes known his goodwill towards men; God the Word is this Wisdom, to whom the Father has committed all judgment. He who, in the chapter before, showed his grandeur and glory as the Creator of the world, here shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his undertaking appears the manifold wisdom of God in a mystery. Now observe here,
I.The rich provision which Wisdom has made for the reception of all those that will be her disciples.
This is represented under the similitude of a sumptuous feast, whence it is probable, our Saviour borrowed those parables in which he compared the kingdom of heaven to a great supper, Mat 22:2; Luk 14:16. And so it was prophesied of, Isa 25:6. It is such a feast as Ahasuerus made to show the riches of his glorious kingdom. The grace of the gospel is thus set before us in the ordinance of the Lord's supper. To bid her guests welcome,
1.Here is a stately palace provided, Pro 9:1. Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm, and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are called to the marriage-supper of the Lamb; that is her Father's house, where there are many mansions, and whither she has gone to prepare places for us. She has hanged the earth upon nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars. The church is Wisdom's house, to which she invites her guests, supported by the power and promise of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built for the service of religion, and to which he would persuade people to resort, both to worship God and to receive the instructions of Wisdom. Some reckon the schools of the prophets to be here intended.
2.Here is a splendid feast got ready (Pro 9:2): She has killed her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice. Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can desire - righteousness and grace, peace and joy, the assurances of God's love, the consolations of the Spirit, and all the pledges and earnests of eternal life. Observe, It is all Wisdom's own doing; she has killed the beasts, she has mingled the wine, which denotes both the love of Christ, who makes the provision (he does not leave it to others, but takes the doing of it into his own hands), and the excellency of the preparation. That must needs be exactly fitted to answer the end which Wisdom herself has the fitting up of.
II.The gracious invitation she has given, not to some particular friends, but to all in general, to come and take part of these provisions.
1.She employs her servants to carry the invitation round about in the country: She has sent forth her maidens, Pro 9:3. The ministers of the gospel are commissioned and commanded to give notice of the preparations which God has made, in the everlasting covenant, for all those that are willing to come up to the terms of it; and they, with maiden purity, not corrupting themselves or the word of God, and with an exact observance of their orders, are to call upon all they meet with, even in the highways and hedges, to come and feast with Wisdom, for all things are now ready, Luk 14:23.
2.She herself cries upon the highest places of the city, as one earnestly desirous of the welfare of the children of men, and grieved to see them rejecting their own mercies for lying vanities. Our Lord Jesus was himself the publisher of his own gospel; when he had sent forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb 2:3. He stood, and cried, Come unto me. We see who invited; now let us observe,
(1.)To whom the invitation is given: Whoso is simple and wants understanding, Pro 9:4. If we were to make an entertainment, of all people we should not care for, much less court, the company of such, but rather of philosophers and learned men, that we might hear their wisdom, and whose table-talk would be improving. "Have I need of madmen?" But Wisdom invites such, because what she has to give is what they most need, and it is their welfare that she consults, and aims at, in the preparation and invitation. he that is simple is invited, that he may be made wise, and he that wants a heart (so the word is) let him come hither, and he shall have one. Her preparations are rather physic than food, designed for the most valuable and desirable cure, that of the mind. Whosoever he be, the invitation is general, and excludes none that do not exclude themselves; though they be ever so foolish, yet,
[1.]They shall be welcome.
[2.]They may be helped; they shall neither be despised nor despaired of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see (Joh 9:41), but the simple, those who are sensible of their simplicity and ashamed of it, and him that is willing to become a fool, that he may be wise, Co1 3:18.
(2.)What the invitation is.
[1.]We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character of the invited, that are simple and want understanding? Wisdom's doors stand open to such, and she is desirous to have some conversation with them, one word for their good, nor has she any other design upon them.
[2.]We are invited to her table (Pro 9:5): Come, eat of my bread, that is, taste of the true pleasures that are to be found in the knowledge and fear of God. By faith acted on the promises of the gospel, applying them to ourselves and taking the comfort of them, we feed, we feast, upon the provisions Christ has made for poor souls. What we eat and drink we make our own, we are nourished and refreshed by it, and so are our souls by the word of God; it has that in it which is meat and drink to those that have understanding.
(3.)What is required of those that may have the benefit of this invitation, Pro 9:6.
[1.]They must break off from all bad company: "Forsake the foolish, converse not with them, conform not to their ways, have no fellowship with the works of darkness, or with those that deal in such works." The first step towards virtue is to shun vice, and therefore to shun the vicious. Depart from me, you evil-doers.
[2.]They must awake and arise from the dead; they must live, not in pleasure (for those that do so are dead while they live), but in the service of God; for those only that do so live indeed, live to some purpose. "Live not a mere animal-life, as brutes, but now, at length, live the life of men. Live and you shall live; live spiritually, and you shall live eternally," Eph 5:14.
[3.]They must choose the paths of Wisdom, and keep to them: "Go in the way of understanding; govern thyself henceforward by the rules of religion and right reason." It is not enough to forsake the foolish, but we must join ourselves with those that walk in wisdom, and walk in the same spirit and steps.
III.The instructions which Wisdom gives to the maidens she sends to invite, to the ministers and others, who in their places are endeavouring tot serve her interests and designs. She tells them,
1.What their work must be, not only to tell in general what preparation is made for souls, and to give a general offer of it, but they must address themselves to particular persons, must tell them of their faults, reprove, rebuke, Pro 9:7, Pro 9:8. They must instruct them how to amend - teach, Pro 9:9. The word of God is intended, and therefore so is the ministry of that word, for reproof, for correction, and for instruction in righteousness.
2.What different sorts of persons they would meet with, and what course they must take with them, and what success they might expect.
(1.)They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord, as they did, Ch2 30:10, would treat them spitefully, Mat 22:6. And, though they are not forbidden to invite those simple ones to Wisdom's house, yet they are advised not to pursue the invitation by reproving and rebuking them. Reprove not a scorner; cast not these pearls before swine, Mat 7:6. Thus Christ said of the Pharisees, Let them alone, Mat 15:14. "Do not reprove them." [1.] "In justice to them, for those have forfeited the favour of further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to idols, let them alone; lo, we turn to the Gentiles." [2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves shame for the disappointment." Secondly, "You exasperate them; do it ever so wisely and tenderly, if you do it faithfully, they will hate you, they will load you with reproaches, and say all the ill they can of you, and so you will get a blot; therefore you had better not meddle with them, for your reproofs will be likely to do more hurt than good."
(2.)They would meet with others, who are wise, and good, and just; thanks be to God, all are not scorners. We meet with some who are so wise for themselves, to just to themselves, as to be willing and glad to be taught; and when we meet with such,
[1.]If there be occasion, we must reprove them; for wise men are not so perfectly wise but there is that in them which needs a reproof; and we must not connive at any man's faults because we have a veneration for his wisdom, nor must a wise man think that his wisdom exempts him from reproof when he says or does any thing foolishly; but the more wisdom a man has the more desirous he should be to have his weaknesses shown him, because a little folly is a great blemish to him that is in reputation for wisdom and honour.
[2.]With our reproofs we must give them instruction, and must teach them, Pro 9:9.
[3.]We may expect that our doing so will be taken as a kindness, Psa 141:5. A wise man will reckon those his friends who deal faithfully with him: "Rebuke such a one, and he will love thee for thy plain dealing, will thank thee, and desire thee to do him the same good turn another time, if there be occasion." It is as great an instance of wisdom to take a reproof well as to give it well,
[4.]Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions that are given him; he will increase in learning, will grow in knowledge, and so grow in grace. None must think themselves too wise to learn, nor so good that they need not be better and therefore need not be taught. We must still press forward, and follow on to know till we come to the perfect man. Give to a wise man (so it is in the original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the Septuagint), occasion to show his wisdom, and he will show it, and the acts of wisdom will strengthen the habits.
IV.The instructions she gives to those that are invited, which her maidens must inculcate upon them.
1.Let them know wherein true wisdom consists, and what will be their entertainment at Wisdom's table, Pro 9:10 (1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a dread of his wrath, are that fear of him which is the beginning, the first step towards true religion, whence all other instances of it take rise. This fear may, at first, have torment, but love will, by degrees, cast out the torment of it. (2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is understanding, the things pertaining to the service of God (those are called holy things), that pertain to our own sanctification; reproof is called that which is holy, Mat 7:6. Or the knowledge which holy men have, which was taught by the holy prophets, of those things which holy men spoke as they were moved by the holy Ghost, this is understanding; it is the best and most useful understanding, will stand us in most stead and turn to the best account.
2.Let them know what will be advantages of this wisdom (Pro 9:11): "By me thy days shall be multiplied. It will contribute to the health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten their days. It will bring thee to heaven, and there thy days shall be multiplied in infinitum - to infinity, and the years of thy life shall be increased without end." There is no true wisdom but in the say of religion and no true life but in the end of that way.
3.Let them know what will be the consequence of their choosing or refusing this fair offer, Pro 9:12. Here is,
(1.)The happiness of those that embrace it: "If thou be wise, thou shalt be wise for thyself; thou wilt be the gainer by it, not Wisdom." A man cannot be profitable to God. It is to our own good that we are thus courted. "Thou wilt not leave the gain to others" (as we do our worldly wealth when we die, which is therefore called another man's, Luk 16:12), "but thou shalt carry it with thee into another world." Those that are wise for their souls are wise for themselves, for the soul is the man; nor do any consult their own true interest but those that are truly religious. This recommends us to God, and recovers us from that which is our folly and degeneracy; it employs us in that which is most beneficial in this world, and entitles us to that which is much more so in the world to come.
(2.)The shame and ruin of those that slight it: "If thou scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt bear the blame of it." Those that are good must thank God, but those that are wicked may thank themselves; it is not owing to God (he is not the author of sin); Satan can only tempt, he cannot force; and wicked companions are but his instruments; so that all the fault must lie on the sinner himself. [2.] "Thou shalt bear the loss of that which thou scornest; it will be to thy own destruction; thy blood will be upon thy own head, and the consideration of this will aggravate thy condemnation. Son, remember, that thou hadst this fair offer made thee, and thou wouldst not accept it; thou stoodest fair for life, but didst choose death rather."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Forsake foolishness and live, etc. After offering the feast, he also adds the admonitions of life, so that those whom he refreshed with the mysteries of his incarnation, he may also instruct equally with the words of his teaching.
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Summary
Proverbs 9:6 delivers a crucial imperative from Lady Wisdom, compelling a decisive departure from the path of folly and an intentional embrace of understanding, which is presented as the singular route to authentic, flourishing life. This verse encapsulates the core message of the Book of Proverbs: the fundamental choice between two contrasting ways of life—one leading to spiritual vitality and profound well-being through wisdom, and the other to destruction through foolishness.
Context
Literary Context
Proverbs 9:6 is strategically positioned within a highly structured literary unit (Proverbs 9:1-18) that vividly contrasts Lady Wisdom and Lady Folly. Lady Wisdom, having meticulously prepared her house and her lavish feast (Proverbs 9:1-5), extends an earnest and open invitation to the simple and those who lack discernment. Verse 6 functions as a direct, urgent imperative within this invitation, serving as a call to action that immediately precedes the explanation of the profound consequences—both positive and negative—of accepting or rejecting wisdom's counsel (Proverbs 9:7-12). The chapter then starkly juxtaposes Wisdom's life-giving banquet with Folly's deceptive, death-dealing enticements (Proverbs 9:13-18), thereby amplifying the urgency and significance of the choice presented in verse 6. This verse acts as a pivotal hinge, transitioning from Wisdom's general appeal to a specific, actionable command that demands a response.
Historical & Cultural Context
The Book of Proverbs is a cornerstone of ancient Israel's wisdom tradition, a literary genre prevalent throughout the ancient Near East. This tradition emphasized practical, moral, and spiritual instruction for living a righteous and successful life, often framed as a father's sage advice to a son. Wisdom (חָכְמָה, chokmah) in this context was not merely abstract intellectual knowledge but rather skillful living, deeply rooted in the "fear of the Lord," which is presented as the very foundation of knowledge in Proverbs 1:7. The personification of Wisdom as a noble, inviting lady and Folly as a seductive, dangerous woman was a common and highly effective literary device used to make abstract concepts tangible and to underscore the profound moral choices individuals faced in a vivid, compelling manner. The pervasive "way" (דֶּרֶךְ, derek) metaphor was central to ancient thought, representing one's entire course of life, including actions, character, and ultimate destiny, rendering the choice of which "way" to follow profoundly significant.
Key Themes
This verse powerfully articulates several key themes that permeate the entire Book of Proverbs. Firstly, it highlights the profound Dichotomy of Paths, presenting life as a series of fundamental choices between wisdom and folly, righteousness and wickedness, ultimately leading to life or death. The imperative to "forsake the foolish" underscores the necessity of Moral Separation from corrupting influences and destructive lifestyles, a theme echoed in the opening verses of Psalm 1. Secondly, the promise "and live" emphasizes that Wisdom Leads to Life—not merely physical existence, but a full, flourishing, and blessed life in communion with God, standing in stark contrast to the spiritual death and ruin consistently associated with foolishness, as seen in passages like Proverbs 10:27. Finally, the command to "go in the way of understanding" stresses the Active Pursuit of Discernment, indicating that wisdom is not passively received but must be diligently sought, acquired, and applied, a concept central to the exhortation in Proverbs 4:7.
Exposition and Analysis
Key Word Analysis
This primitive root (H5800) denotes "to loosen, i.e. relinquish, permit, etc." It carries a strong connotation of abandoning, leaving behind, or letting go. In this imperative, it signifies an active, decisive command to separate oneself from the influence, company, and ways of the foolish. It is not passive avoidance, but a conscious and intentional turning away from their presence and destructive patterns.
This primitive root (H2421) means "to live, whether literally or figuratively; causatively, to revive." In the context of Proverbs, this "life" signifies far more than mere biological existence; it speaks to a vibrant, full, prosperous, and spiritually vital existence. It is the antithesis of the spiritual death, ruin, and destruction that inevitably result from folly, representing true well-being and divine blessing.
This term (H998), derived from the root meaning "to discern," refers to the ability to grasp the inner meaning of things, to possess insight, and to distinguish clearly between right and wrong, truth and error. It is the crucial capacity for discernment that enables one to navigate life's complexities wisely and make decisions that lead to peace, prosperity, and spiritual flourishing.
Verse Breakdown
"Forsake the foolish,"
This opening phrase is a direct, negative imperative from Lady Wisdom. It commands a decisive break or separation from those characterized as "foolish" (Hebrew: pᵉthîy, H6612). This implies not only avoiding their physical company but, more importantly, rejecting their mindset, values, and destructive patterns of behavior. It is a call to profound moral and spiritual discernment regarding one's associations and the influences one permits in life.
"and live;"
This clause presents the immediate and profound consequence or purpose of forsaking the foolish. The "life" (Hebrew: châyâh, H2421) offered here is not merely biological existence but a flourishing, vibrant, and blessed life, characterized by spiritual vitality, holistic well-being, and divine favor. It strongly suggests that a radical separation from folly is a prerequisite for experiencing true, abundant life.
"and go in the way of understanding."
This is a positive imperative that powerfully complements the preceding negative command. It calls for an active, intentional pursuit of "understanding" (Hebrew: bîynâh, H998). The "way" (Hebrew: derek, H1870) denotes a chosen course of life, a mode of action, or a path. Therefore, this command is to actively align one's entire life—decisions, habits, and pursuits—with divine insight, discernment, and the wisdom that originates from God, leading to a life of purpose, peace, and true prosperity.
Literary Devices
Proverbs 9:6 masterfully employs several impactful Literary Devices. The most prominent is Antithesis, where the verse presents a stark contrast between two opposing actions and their outcomes: forsaking the foolish versus going in the way of understanding, leading directly to life versus implied spiritual death or ruin. This binary choice, characteristic of wisdom literature, simplifies complex moral decisions into clear, actionable alternatives. The verse also utilizes Imperative Mood ("Forsake," "go"), which serves as a direct, authoritative command from Lady Wisdom, emphasizing the urgency and non-negotiable necessity of the choice. Furthermore, the phrase "way of understanding" is a powerful Metaphor, portraying a course of life as a physical path. This common biblical metaphor visually represents the journey of life and the deliberate choices one must make about its direction and destination. Finally, the broader context of Proverbs 9, with its vivid personifications of Lady Wisdom and Lady Folly, employs Personification, giving human characteristics and actions to abstract concepts, thereby making the choices between them more relatable, compelling, and existentially significant for the reader.
Theological and Thematic Connections
Proverbs 9:6 articulates a fundamental biblical principle that resonates throughout Scripture: the profound and undeniable impact of one's associations and chosen path on their spiritual and existential well-being. It underscores that true, flourishing life is not found in superficial pleasures, naive simplicity, or worldly pursuits, but in a deliberate, active commitment to God's wisdom and discernment. This choice is never passive; it demands an active turning away from harmful influences and an intentional, diligent pursuit of divine understanding, which is ultimately rooted in the fear of the Lord. The verse thus connects seamlessly to the broader biblical narrative of covenant faithfulness, where obedience to God's wisdom and commands consistently leads to blessing and life, while disobedience and folly inevitably lead to curses, ruin, and spiritual death—a pattern evident from the earliest books of the Torah and reiterated throughout prophetic and wisdom literature.
Reflection and Application
Proverbs 9:6 remains profoundly relevant for contemporary believers, serving as a timeless and urgent call to intentional living and spiritual discernment in an increasingly complex world. It challenges us to critically evaluate not only our closest companions but also the myriad influences we allow into our minds, hearts, and daily lives—be it media, prevailing ideologies, cultural norms, or even subtle spiritual compromises. To "forsake the foolish" means actively disengaging from anything that promotes spiritual apathy, moral relativism, intellectual laziness, or a rejection of divine truth. This requires immense courage, conviction, and a counter-cultural stance in a society often saturated with "foolish" perspectives and values. Simultaneously, the command to "go in the way of understanding" is a compelling invitation to a life of continuous growth, diligent learning, and fervent seeking of God's wisdom through His inspired Word, consistent prayer, and the counsel of godly mentors. Embracing this dual imperative leads to a life of genuine flourishing, marked by sound judgment, spiritual vitality, profound peace, and a deepening, transformative relationship with God.
Questions for Reflection
FAQ
What does it mean to "forsake the foolish"?
To "forsake the foolish" means to decisively and intentionally separate yourself not only from individuals who are simple, naive, or resistant to wisdom, but, more importantly, from their ways, values, and destructive influences. It's an active, conscious choice to disassociate from patterns of thought, behavior, and moral compromise that lead away from God's truth and toward spiritual ruin. This includes being discerning about your companions, the content you consume (media, entertainment, social platforms), and the ideologies you embrace, recognizing that such influences can profoundly shape your character and destiny, as highlighted in Proverbs 13:20. It is a call to moral and spiritual purity through intentional separation.
Is "live" in this verse only about physical life?
No, "live" (Hebrew: châyâh, H2421) in this context refers to far more than mere physical existence. It signifies a full, flourishing, and vibrant life, encompassing spiritual vitality, holistic well-being, and prosperity in the broadest, most biblical sense. It speaks to a life lived in accordance with God's divine design, characterized by peace, purpose, joy, and blessing. This "life" is the profound antithesis of the spiritual death, ruin, emptiness, and ultimate destruction that result from choosing folly. It aligns perfectly with the concept of abundant life found throughout Scripture, most notably in Jesus' declaration in John 10:10.
Christ-Centered Fulfillment
Proverbs 9:6 finds its ultimate fulfillment and deepest, most profound meaning in the person and work of Jesus Christ, who is Himself the very embodiment of divine Wisdom (as powerfully declared in 1 Corinthians 1:24). To "forsake the foolish" is, at its core, to turn away from a life lived apart from God, a life characterized by sin, spiritual ignorance, and self-reliance. Jesus calls all humanity to a radical repentance, a turning from our old, foolish ways and a wholehearted commitment to follow Him (as seen in His inaugural message in Mark 1:15). He is the singular "way of understanding" because He unequivocally declared, "I am the way, and the truth, and the life" (John 14:6). Therefore, to "go in the way of understanding" is to walk in submission to Christ, to learn from His perfect example, to obey His teachings, and to emulate His divine wisdom in every aspect of life. The glorious promise "and live" is realized in Him, for He came precisely that we "may have life, and have it more abundantly" (John 10:10), offering eternal life and true spiritual vitality to all who believe in Him (John 3:16). Thus, Proverbs 9:6 is a prophetic call across the ages to embrace Christ, the personification of divine wisdom, and thereby enter into the fullness of life He graciously offers.