Proverbs 9:11

The singular reason for this proverb of Wisdom is now given: "For by me will thy days become many, And the years of thy life will be increased." Incorrectly Hitzig: "and years of life will increase to thee;" הוסיף is always and everywhere (e.g., also Job 38:11) transitive. In the similar passage, Pro 3:2, יוסיפו had as its subject the doctrine of Wisdom; here חכמה and בינה it is not practicable to interpret as subj., since 11a Wisdom is the subject discoursing - the expression follows the scheme, dicunt eos = dicuntur, as e.g., Job 7:3; Gesen. 137 - a concealing of the operative cause, which lies near, where, as Pro 2:22, the discourse is of severe judgment, thus: they (viz., the heavenly Powers) will grant to thee years of life (חיּים in a pregnant sense, as Pro 3:2) in rich measure, so that constantly one span comes after another. But in what connection of consequence does this stand with the contents of the proverb, Pro 9:10? The ancients say that the clause with כי refers back to Pro 9:5. The Pro 9:7-10 (according also to Fl.) are, as it were, parenthetic. Hitzig rejects these verses as an interpolation, but the connection of Pro 9:11 with 5f. retains also something that is unsuitable: "steps forward on the way of knowledge, for by me shall thy days become many;" and if, as Hitzig supposes, Pro 9:12 is undoubtedly genuine, whose connection with Pro 9:11 is in no way obvious, then also will the difficulty of the connection of Pro 9:7-10 with the preceding and the succeeding be no decisive mark of the want of genuineness of this course of thought. We have seen how the progress of Pro 9:6 to 7 is mediated: the invitation of Wisdom goes forth to the receptive, with the exclusion of the irrecoverable. And Pro 9:11 is related to Pro 9:10, as the proof of the cause from th…

Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice, and speak our minds. And we are therefore concerned to put a value upon our own souls, because we see there is such striving for them. I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him (Pro 9:1-6). And having foretold the different success of his invitation (Pro 9:7-9) he shows, in short, what he requires from us (Pro 9:10). and what he designs for us (Pro 9:11), and then leaves it to our choice what we will do (Pro 9:12). II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (Pro 9:13-16) pretends it is very charming (Pro 9:17). But Solomon tells us what the reckoning will be (Pro 9:18). And now choose you, this day, whom you will close with.