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."
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Summary
Proverbs 9:9 articulates a profound truth regarding the nature of genuine wisdom and righteousness: they are not static attainments but dynamic processes characterized by an insatiable appetite for further instruction and growth. The verse posits that individuals who already possess a foundational understanding of wisdom and moral uprightness are precisely those most receptive to, and most capable of benefiting from, additional teaching. This receptivity leads to an exponential increase in their discernment and understanding, underscoring the principle that true wisdom is humble, teachable, and ever-expanding.
Context
Literary Context
Proverbs 9:9 is strategically positioned within the climactic chapter of the book's opening section (Proverbs 1-9), which masterfully personifies Wisdom and Folly as competing hosts inviting humanity to their respective feasts. The preceding verses, Proverbs 9:7-8, draw a sharp contrast: attempting to rebuke a scoffer yields hatred and harm, while offering correction to a wise person elicits love and gratitude. Verse 9 directly follows this, illustrating the positive and fruitful outcome of offering instruction to those who are already wise and just. It serves as a powerful affirmation of the teachability of the discerning heart, standing in stark opposition to the incorrigibility of the foolish. The chapter as a whole culminates the invitation to choose the path of wisdom, emphasizing the profound difference between those who embrace it and those who reject it, highlighting that receptivity is a hallmark of the truly wise.
Historical & Cultural Context
The book of Proverbs belongs to the genre of ancient Near Eastern wisdom literature, which flourished in various cultures, including Egypt and Mesopotamia. In ancient Israel, wisdom was not merely intellectual knowledge but a practical skill for living a righteous and flourishing life in covenant with God. Sages, often associated with royal courts or family instruction, transmitted wisdom through proverbs, parables, and discourses. The emphasis on "instruction" (Hebrew: musar) in this verse reflects the pedagogical methods of the time, where moral and practical guidance was imparted through teaching, discipline, and correction. The concept of a "wise man" (chakham) and a "just man" (tsaddiq) represented the ideal individuals within Israelite society, embodying both discernment and ethical integrity, rooted in the foundational principle that the fear of the Lord is the beginning of knowledge. This societal ideal underscored the value placed on character development alongside intellectual acumen.
Key Themes
This verse powerfully articulates several key themes pervasive throughout the book of Proverbs. Firstly, it highlights Receptivity to Instruction as a defining characteristic of true wisdom. Unlike the scoffer who despises correction, the wise person actively seeks and embraces it, understanding that genuine growth comes through humility and an open mind. Secondly, it emphasizes Continuous Growth and Progress. Wisdom and righteousness are presented not as static achievements but as dynamic journeys. The "wise man" will become "wiser," and the "just man" will "increase in learning," illustrating a lifelong process of deepening understanding and moral refinement. This aligns with the proverb that the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. Thirdly, the verse subtly underscores the Intrinsic Connection Between Wisdom and Righteousness. The "wise man" and "just man" are presented in parallel, suggesting that genuine wisdom naturally leads to righteous living, and a righteous life fosters an environment conducive to deeper wisdom, creating a virtuous cycle of spiritual development.
Exposition and Analysis
Key Word Analysis
This term denotes more than mere intellectual acuity; it signifies a person who is intelligent, skillful, or artful. It describes an individual possessing practical discernment and living in accordance with divine principles. It implies a disposition that is open to understanding and applying truth, not just accumulating facts, reflecting a life lived skillfully.
A primitive root meaning "to know," but with a vast range of applications. In this context, it refers to causing someone to know, or instructing them. It implies imparting knowledge, understanding, or skill, often through observation, care, or direct guidance. The act of "teaching" here is effective because the recipient is already predisposed to "know" and receive.
Properly, "something received," referring specifically to instruction or doctrine. While it can also imply "fair speech" or "inveiglement" in a negative sense, here it clearly denotes the positive acquisition of knowledge and insight. It represents the content of instruction that is absorbed and integrated by the receptive individual, leading to mental and spiritual growth.
Verse Breakdown
"Give instruction to a wise man,"
This opening clause sets the premise, highlighting the active role of the teacher or dispenser of wisdom. The term "instruction" (Hebrew: musar) encompasses discipline, correction, and moral guidance, indicating formative teaching that shapes character and understanding. The recipient is specifically identified as "a wise man," implying someone who already possesses a foundation of discernment and a teachable spirit, making them fertile ground for further input.
"and he will be yet wiser:"
This is the immediate, positive consequence of instructing a wise person. The Hebrew verb for "wiser" (related to châkam, H2449) suggests an increase in wisdom, not just quantitatively but qualitatively. It implies a deepening of insight, a sharpening of discernment, and a greater capacity for living skillfully and righteously. The wise person's inherent receptivity acts as a catalyst for exponential growth, building upon their existing foundation.
"teach a just man,"
This clause parallels the first, shifting the focus slightly from "wise" to "just" (Hebrew: tsaddiq, H6662). A "just man" is one who is righteous, upright, and lives in conformity with God's commands and ethical principles. The repetition of the concept of imparting knowledge ("teach," yâdaʻ) reinforces the idea that moral uprightness, like wisdom, thrives on continued input and guidance, demonstrating a holistic approach to spiritual development.
"and he will increase in learning."
Mirroring the second clause, this phrase describes the outcome for the just man. The verb "increase" (Hebrew: yâçaph, H3254) means to add or augment, suggesting a continuous, ongoing growth. "Learning" (leqach) refers to the acquisition of deeper knowledge and insight. This signifies an expanding capacity for understanding divine truth and applying it to life, affirming that righteousness is not static but a journey of continuous intellectual and spiritual development, where each lesson builds upon the last.
Literary Devices
Proverbs 9:9 masterfully employs Synthetic Parallelism, a common and powerful feature in Hebrew poetry. The second line ("and he will be yet wiser: teach a just man, and he will increase in learning") does not merely repeat the first line's thought but develops and expands upon it. The initial concept of instructing a "wise man" leading to greater wisdom is reinforced and broadened by the parallel idea of teaching a "just man" resulting in increased learning. This parallelism emphasizes the dual nature of growth—intellectual (becoming wiser) and moral/experiential (increasing in learning)—and underscores the consistent principle that receptivity to instruction is the key to advancement for those already on the right path. The verse also implicitly uses Contrast, as it stands in direct opposition to the preceding verses (Proverbs 9:7-8) which describe the futility and negative consequences of instructing a scoffer. This juxtaposition highlights the profound difference in outcomes based on the recipient's disposition and willingness to learn.
Theological and Thematic Connections
Proverbs 9:9 powerfully illustrates the theological principle that spiritual and intellectual growth is an ongoing, dynamic process, particularly for those whose hearts are already inclined towards God's truth. It reveals that God's wisdom is not a finite commodity to be acquired once, but a wellspring from which the humble and righteous continually draw deeper understanding. This verse underscores divine pedagogy: God continues to reveal Himself and His ways to those who are receptive, building upon the foundation of their existing wisdom and righteousness. It challenges the notion of spiritual complacency, asserting that true wisdom fosters an insatiable desire for more of God's truth, leading to a progressive transformation of character and knowledge. This continuous growth is a hallmark of a vibrant relationship with the divine.
Reflection and Application
Proverbs 9:9 serves as a profound mirror, inviting us to examine the posture of our own hearts towards instruction and growth. It challenges us to cultivate a spirit of humility and teachability, recognizing that true wisdom is never static but always expanding. In a world that often values self-sufficiency and fixed knowledge, this verse calls us to embrace a lifelong journey of learning, especially from God's Word and from those He has gifted to teach. It encourages us to be eager recipients of correction and new insights, understanding that our capacity for wisdom and righteousness grows precisely as we remain open and receptive. For leaders and mentors, it offers a strategic insight: while all should be taught, the most fruitful investment of time and energy may often be directed towards those who already demonstrate a hunger for truth and a humble spirit, as their receptivity multiplies the impact of the teaching, fostering genuine discipleship.
Questions for Reflection
FAQ
Does "wise man" imply that only men can be wise or receive instruction?
No, the use of "man" (Hebrew: 'ish) in this context is a generic term for humanity and does not exclude women. Wisdom literature, including Proverbs, frequently addresses both sons and daughters, and the principles of wisdom are universally applicable. The book of Proverbs itself personifies wisdom as "Lady Wisdom" in Proverbs 8, underscoring that wisdom is accessible to all who seek it, regardless of gender. The verse emphasizes the disposition of the individual—whether wise or just—rather than their gender or any other demographic characteristic.
What is the difference between "instruction" and "learning" in this verse?
"Instruction" (Hebrew: musar) refers to the act of imparting discipline, correction, or moral guidance from the teacher's perspective. It is the formative teaching that shapes character and understanding, often implying a proactive effort to guide. "Learning" (Hebrew: leqach) refers to the content that is received and the process of acquiring deeper knowledge and insight from the student's perspective. So, instruction is what is given, and learning is what is gained and integrated by the receptive individual. The verse highlights that the giving of instruction to the wise results in their increasing in learning, demonstrating a dynamic interplay between teaching and receptivity.
Christ-Centered Fulfillment
Proverbs 9:9 finds its ultimate fulfillment in Jesus Christ, who is the very embodiment of divine Wisdom. While the proverb speaks of human teachers imparting instruction, the New Testament reveals that true wisdom comes from God and is perfectly revealed in Christ. As 1 Corinthians 1:30 declares, Christ "has become for us wisdom from God—that is, our righteousness, holiness and redemption." The "wise man" and "just man" of Proverbs are those who are receptive to truth, and in the New Covenant, this receptivity is most profoundly directed towards Christ. Those who come to Him with humble hearts, acknowledging their need for His teaching, are not merely made wise but are continually transformed by His Spirit into His likeness, growing in the "knowledge of God" (Colossians 1:10). Jesus Himself taught that to those who have, more will be given, a principle echoed in this proverb and powerfully demonstrated in the spiritual growth of His disciples. The truly "just" are those justified by faith in Christ (Romans 5:1), and as they walk in Him, they are continually taught by the Holy Spirit, leading to an ever-increasing understanding of God's will and a deeper conformity to the wisdom of Christ (John 16:13). Thus, Proverbs 9:9 foreshadows the continuous spiritual growth and increasing wisdom granted to those who are in Christ, who is our wisdom and righteousness.