Proverbs 1:23
Turn you at my reproof: behold, I will pour out my spirit to you, I will make known my words to you.
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(23) I will pour out my spirit unto you.—Comp. the prophecy of Joel 2:28, promised by our Lord (John 7:38-39), and fulfilled at Pentecost (Acts 2:17).

I will make known my words unto you.—For a similar promise that God’s will shall be revealed to those who fear and follow Him, comp. Psalm 25:14 : “The secret of the Lord is with them that fear him;” and Christ’s promise: “If any man will do God’s will, he shall know of the doctrine,” &c. (John 7:17).

1:20-33 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.The teaching of Divine Wisdom is essentially the same as that of the Divine Word John 7:38-39. "Turning," repentance and conversion, this is what she calls the simple to. The promise of the Spirit is also like His John 14:26. And with the spirit there are to be also the "words" of Wisdom. Not the "spirit" alone, nor "words" alone, but both together, each doing its appointed work - this is the divine instrumentality for the education of such as will receive it. 23. reproof—implying conviction deserving it (compare Joh 16:8, Margin).

pour out—abundantly impart.

my spirit—whether of wisdom personified, or of Christ, a divine agent.

Turn ye from your evil courses unto me.

At my reproof; upon this admonition here given to you. I will pour out; if you will do so, I will freely and abundantly impart unto you.

My spirit; either my mind, as spirit is taken, Psalm 77:6 Proverbs 29:11; or the gifts and graces of my Spirit, which he hath promised to such persons, Luke 11:13 John 4:14 7:39.

I will make known my words unto you; by my Spirit I will cause you truly and savingly to understand my word, which is hid from others, 2 Corinthians 4:3Turn ye at my reproof,.... Or rather "to my reproof", for the words are not an exhortation to the conversion of the heart, or to him repentance; but to an attendance to the external ministry of the word preached, which reproves of sin, righteousness, and judgment; and does not design the turning of the heart to it, which is God's work, but the turning of the face and ears to hear it; and so the Targum,

"turn your face to my reproof,''

and not your backs, as they did, showing a dislike of it; or, as Aben Ezra,

"turn ye to hear my reproof;''

turn your ears and listen to it, and do not pull away the shoulder, or stop your ears that you may not hear it;

behold, I will pour out my spirit unto you; not "upon you", but "unto you": for the Holy Spirit of God is not here designed, and the effusion of his gifts, ordinary and extraordinary, or of his special grace; but the mind of Wisdom, or Christ, as the word is used in Proverbs 29:11. Some interpret it, "here, my will" (d); the external revelation of his will made in the ministry of the word, by whom "grace and truth", the doctrines of grace and truth, "came" in their full extent, John 1:17; for as the doctrines of "grace were poured into his lips", Psalm 45:2, so they were poured out by them again, out of his heart, as out of a fountain or well, as the word (e) here used signifies; which denotes the large and abundant revelation of the Gospel by Christ, and is mentioned as an encouragement to men to attend unto it; which sense is confirmed by what follows;

I will make known my words unto you; the doctrines of the Gospel, words of grace and wisdom, and such as never man spake as Christ did, his enemies being witnesses; the words of peace and reconciliation, of life and righteousness, and of eternal salvation, which were made known in a ministerial way by Christ and his apostles; but the Jews were such fools as to hate and despise the knowledge of these things; wherefore it follows:

(d) So some in Ben Melech. (e) "fluere, vel scaturire faciam", Baynus; "scatebrae instar effundam", Cocceius, Michaelis; "scaturiam", Gussetius; "ebulliam", Schultens; so Ben Melech.

Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
23. We have here the germ both of later prophecies (Isaiah 44:3; Joel 2:28 [Hebrews 3:1]), and of their fulfilment in Christ (John 7:37-39; Acts 2:33; John 7:17).Verse 23. - Turn you at my reproof. A call is here made to repentance. The meaning seems to be "return to my reproof," i.e. place yourselves under my reproof (as Gejerus, Delitzsch), the לְ Being represented by ad, as in the Vulgate: convertimini ad correptionem meam. It is susceptible, however, of a different reading, i.e. "in consequence of, or because of (propter), my reproof," the prefix לְ being found in Numbers 16:34, "They fled at the cry," i.e. because of the cry. Reproof (תֶוכַחַת thochakhath); i.e. rebuke, or correction, by words. The LXX. ἔλεγχος conveys the argumentative conviction which will be present in the reproof. The word occurs again in vers. 23, 25, and 30 of this chapter, and also in Proverbs 3:11; Proverbs 5:12; Proverbs 6:23; Proverbs 27:5; Proverbs 29:15. Behold, I will pour out my Spirit unto you. The promise consequent upon, and the encouragement to, repentance. The promise is conditioned - if those addressed will heed the reproof of Wisdom, then she will pour forth her Spirit upon them, and cause them to know her words The verb hibbia (הִבִּיעַ), "to stream forth, or gush out," is here used figuratively. The outflow of the Spirit of Wisdom will be like the abundant and continuous gushing forth of water from the spring or fountain. The verb unites in it the figures of abundant fulness and refreshing invigoration (Umbreit, Elster); comp. Proverbs 15:2, 28; Psalm 59:7; Psalm 119:171; Ecclesiastes 10:1. We have here striking anticipation of the prophecy of Joel (Joel 2:28). The Spirit is that of Wisdom "and understanding, the Spirit of counsel and godly strength, the Spirit of knowledge and true godliness" (see Confirmation Office). The explanation of Beda, that it signifies her anger, is clearly inadmissible. I will make known my words unto you; i.e. as the LXX., "I will teach you my word" (διδάξω), or as the Vulgate "show" (ostendam), "expound, or make clear." My words (d'vari); i.e. precepts, or doctrine, or secrets. An intimate relation subsists between the "Spirit" of Wisdom and her "words," with which it is parallel. The former is the illuminating, invigorating principle which infuses life and power into the "words" of Wisdom, which she has already given, and which are already in our possession. Wisdom stands in the same relation to her words as the Divine Logos does to his utterances, into which he infuses himself. "It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (John 6:63. See Delitzsch, Wardlaw, in loc.). The second argument in support of the warning.

For in vain is the net spread out

In the eyes of all (the winged) birds.

The interpretation conspersum est rete, namely, with corn as a bait, which was put into circulation by Rashi, is inadmissible; for as little as הזּה (Hiph. of נזה) can mean to strew, can זרה mean to spread. The object is always that which is scattered (gestreut), not that which is spread (bestreut). Thus, expansum est rete, but not from מזר, extendere, from which מזורה

(Note: The MS Masora remarks לית וחסר, and hence מזרה is written defectively in the Erfurt, 1, 2, 3, Frankf. 1294, in the edition of Norzi and elsewhere.)

in this form cannot be derived (it would in that case be מזוּרה), but from זרה, pass. of זרה, to scatter, spread out. The alluring net, when it is shaken out and spread, is, as it were, scattered, ventilatur. But if this is done incautiously before the eyes of the birds to be caught, they forthwith fly away. The principle stress lies on the בּעיני (before the eyes) as the reason of the חנּם (in vain), according to the saying of Ovid, Quae nimis apparent retia, vitat avis. The applicatio similitudinis lying near, according to J. H. Michaelis, is missed even by himself and by most others. If the poet wished to say that they carried on their work of blood with such open boldness, that he must be more than a simpleton who would allow himself to be caught by them, that would be an unsuitable ground of warning; for would there not be equally great need for warning against fellowship with them, if they had begun their enticement with more cunning, and reckoned on greater success? Hitzig, Ewald, Zckler, and others, therefore interpret חנם, not in the sense of in vain, inasmuch as they do not let themselves be caught; but: in vain, for they see not the net, but only the scattered corn. But according to the preceding, הרשׁת (the net) leads us to think only either of the net of the malicious designs, or the net of the alluring deceptions. Thus, as Ziegler has noticed, the warned ought to make application of the similitude to himself: Go not with them, for their intention is bad; go not with them, for if the bird flees away from the net which is spread out before it, thou wilt not surely be so blind as suffer thyself to be ensnared by their gross enticements. בּעל כּנף: the furnished with the wing (wings in Ecclesiastes 10:20); בּעל forms the idea of property (lord).

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