Proverbs Chapter 9
Wisdom’s Feast and Folly’s Funeral
A. The Way of Wisdom
1. (Proverbs 9:1–6) Wisdom’s Generous Invitation
“Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.” (Proverbs 9:1–6, KJV)
Wisdom is personified here as a noble and gracious woman who prepares a great feast for those who are willing to hear and receive her instruction. The picture is one of generosity, order, and invitation. She has built her house, a symbol of stability and permanence, and it is supported by seven pillars, a number that often represents completion and perfection. Her house is not temporary or weak, but established, strong, and designed to welcome those who desire to learn. She has also prepared her feast, slaughtering her meat, mixing her wine, and furnishing her table, showing readiness to nourish all who respond to her call.
The Hebrew term for “wisdom” in this passage is in the plural form, “wisdoms,” indicating the fullness and abundance of her instruction. John Trapp noted that this plural form expresses the supreme excellence of divine wisdom. Adam Clarke recorded that early theologians, while sometimes over-allegorizing the passage, saw in this house the Church of Christ and in the feast the spiritual nourishment of the gospel. However, the true sense of the text portrays the beauty and sufficiency of divine wisdom as it calls mankind to life and understanding.
The seven pillars signify both the strength and the beauty of wisdom’s dwelling. Matthew Poole identified them as the prophets, apostles, and ministers who uphold the house of God, being themselves likened to pillars in Galatians 2:9. The idea also conveys completeness and stability, reflecting that all wisdom’s work is built on a perfect foundation.
When wisdom cries out, “Come, eat of my bread, and drink of the wine which I have mingled,” she offers the soul satisfaction, partnership, and protection. In the ancient Near Eastern culture, to share a meal was to enter into fellowship and favor with one another. Wisdom, therefore, invites the simple and those lacking understanding to partake of her blessings, which bring both spiritual nourishment and security.
Bruce Waltke notes that the imagery of slaughtering and preparing a feast is unusual for a woman in ancient society, highlighting that wisdom is no ordinary woman. She performs both the labor of building and of preparing, symbolizing that her provision is complete and her invitation all-encompassing. As Poole remarks, her mingled wine may refer either to spiced wine for delight or to diluted wine for temperance, showing that wisdom teaches both joy and moderation.
The sending forth of her maidens represents the ministers and messengers of divine truth, those who proclaim the wisdom of God to all who will hear. Trapp compares them to preachers of the gospel who, like maidens, must be pure and diligent in their service, presenting the word of God without corruption or deceit.
The call of wisdom—“Forsake the foolish, and live”—demands response. It is not enough merely to hear the invitation; one must turn from folly and walk in the way of understanding. Just as food gives physical life, wisdom grants spiritual life. This parallels Christ’s own parable of the great supper in Luke 14:15–24, where many are invited to the feast of the kingdom but few accept. Waltke observes that wisdom has done her part; now it is the hearer’s responsibility to respond, forsake foolishness, and live.
2. (Proverbs 9:7–9) Those Who Reject and Receive Wisdom
“He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.” (Proverbs 9:7–9, KJV)
Here Solomon distinguishes between those who receive wisdom and those who reject it. The scorner is one who mocks truth and ridicules moral teaching. Attempting to correct such a person brings shame and injury, for they despise reproof and often lash out at those who confront them. The wise person, however, welcomes correction, because he values truth more than pride. He loves the one who rebukes him, recognizing that reproof refines his character and deepens his understanding.
The “scorner” is not merely ignorant but arrogant—he refuses to learn. Bruce Waltke describes him as one who mocks at righteousness and mocks those who walk uprightly. Kidner notes that the further one goes down the path of folly, the less willing one is to endure correction, whereas the wise person, moving further in wisdom, welcomes it as part of his growth. Wiersbe observes that fools and scoffers love to be told they are doing fine, but the wise want truth, even when it stings.
Isaiah 28:10 illustrates the attitude of scoffers who mock God’s instruction, saying, “For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” Their mocking tone belittled the simplicity of God’s word. Trapp noted how the Hebrew phrasing itself carries a scornful rhythm, reflecting their derision. In contrast, Solomon’s counsel is clear: “Reprove not a scorner, lest he hate thee.” It is an act of prudence, not cowardice, to refrain from giving correction when it will only provoke hatred and harm.
By contrast, the wise man appreciates instruction. He will grow even wiser, increasing in discernment and godliness. Clarke likens him to a bee that gathers honey from every flower—whatever is given to him becomes nourishment for wisdom. David himself exemplified this humility when he accepted Nathan’s reproof over his sin with Bathsheba (2 Samuel 12:7–13). Far from resenting Nathan, David valued him and appointed him later in matters of state (1 Kings 1:32–35). True wisdom welcomes correction and is refined by it, while folly resists and perishes in pride.
3. (Proverbs 9:10–12) The Beginning and Benefits of Wisdom
“The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased. If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.” (Proverbs 9:10–12, KJV)
The foundation of all true wisdom is the fear of the LORD. This verse repeats the central truth declared at the outset of the book: “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.” (Proverbs 1:7). Though the book of Proverbs provides intensely practical counsel for daily living, it rests upon a spiritual foundation. True wisdom does not begin with intellect or experience, but with a right relationship with God. Without that reverence and submission, all human insight ultimately collapses under its own pride.
The phrase “the knowledge of the Holy” refers to understanding the character and nature of God Himself. John Trapp noted that the Hebrew word translated “Holy” is plural, implying “the Holy Ones,” which points to the triune nature of God, as seen in Joshua 24:19. Derek Kidner observed that this plural form signifies the greatness and completeness of the divine Being, much like the plural name Elohim. Bruce Waltke further explained that the title “the Holy” emphasizes God’s separateness—His transcendence from all that is common, profane, or worldly. Knowing Him in this way brings discernment, humility, and moral clarity.
The fear of the LORD is not a servile dread, but a deep reverence and awe before His holiness and power. It is a trembling awareness of His majesty coupled with an earnest desire to please Him. To fear the LORD is to see Him as He truly is—Creator, Judge, and Redeemer—and to respond with obedience and trust. It is the kind of reverence that shapes one’s life and priorities, not merely a fleeting emotion.
The phrase “the beginning of wisdom” points to the essential starting point of all understanding. Wisdom cannot exist apart from a recognition of God’s authority. G. Campbell Morgan wrote, “We are ever beginning; every morning we start afresh; every task we take up is a new start; every venture in joy or in effort must have its commencement. Then let every beginning be in the fear of Jehovah. That is wisdom, and it leads in the way of wisdom.” He further remarked, “Well begun is half done—this is true indeed when the beginning is inspired and conditioned by the fear of Jehovah.” Thus, every endeavor that begins with reverence for God will find direction, strength, and purpose under His guidance.
The Lord promises, “For by me thy days shall be multiplied, and the years of thy life shall be increased.” This reflects both a general principle and a spiritual truth. Wisdom tends to produce a longer life because it promotes righteousness, self-discipline, and moral soundness, which often protect a person from destructive paths. But beyond physical longevity, this promise also points to a richer, fuller life under the blessing of God. As the psalmist wrote, “With long life will I satisfy him, and shew him my salvation.” (Psalm 91:16).
Solomon then adds, “If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.” Here he underscores the personal responsibility and consequences of one’s choices. Wisdom and folly are not merely theoretical—they directly shape each individual’s destiny. The one who chooses wisdom benefits himself; the scoffer who rejects it bears the full weight of his own rebellion. Though others may suffer from a fool’s behavior, the ultimate loss falls upon the fool alone.
Derek Kidner called this “perhaps the strongest expression of individualism in the Bible.” He compared it with Ezekiel 18 and Galatians 6:4–5, noting that though human lives are intertwined, the ultimate gainer or loser in matters of wisdom is the person himself. We cannot live off the righteousness or discernment of others, nor can we pass the burden of our folly onto them. Every person must bear the fruit of his own choices before God.
This truth also contains a gentle warning against seeking wisdom for the sake of others’ approval. As one commentator observed, “Do not seek wisdom to please others; that is not a right or sufficient motivation. You are the one who will most benefit from the wisdom you seek, so let the desire to walk with God and grow in truth be the driving reason.” In the end, wisdom’s rewards and folly’s ruin are both intensely personal.
B. The Way of Folly
1. (Proverbs 9:13–15) The Seat of the Foolish Woman
“A foolish woman is clamorous: she is simple, and knoweth nothing. For she sitteth at the door of her house, on a seat in the high places of the city, to call passengers who go right on their ways.” (Proverbs 9:13–15, KJV)
In striking contrast to Wisdom’s noble feast, Solomon introduces the woman of folly—a loud, ignorant, and shameless figure who mirrors the seductress of earlier chapters. She is the embodiment of foolishness, making noise and commotion but offering nothing of substance. Whereas Wisdom builds her house, prepares her meal, and sends forth her invitation with care, folly merely sits at her door, clamorous and idle, seeking to ensnare the unsuspecting.
The word “clamorous” means loud, boisterous, and obstinate. Matthew Poole observed that she “speaks loudly, that she may be heard; and vehemently, that persons might be moved by her persuasions.” Her voice symbolizes the allure of sin—forceful and ever-present, crying out from every corner of society. She is described as “simple,” meaning gullible and morally void, and she “knows nothing,” showing her complete ignorance of truth and holiness.
Folly “sitteth at the door of her house,” meaning she exerts her influence in both private and public spaces. Bruce Waltke pointed out that her being seated “in the high places of the city” suggests she claims a position of authority or influence. He noted that in ancient cultures, a chair symbolized honor and power, as few possessed one. To “sit” was to occupy a place of prominence, just as rulers sat on thrones or judges sat in the gates. Thus, folly arrogantly presents herself as an equal competitor to wisdom, though she has nothing to offer but ruin.
She calls to “those who go right on their ways”—people who are innocent and occupied with their business, not seeking temptation. Poole remarked that she targets those who were not looking for sin, taking special delight in corrupting the pure. This echoes the deceptive pull of temptation that seeks to divert the upright from their course. The same deceitful pattern appears throughout Scripture: sin calls to those who walk rightly, promising pleasure but leading to destruction.
Wisdom builds and invites; folly sits and seduces. Wisdom gives life; folly brings death. One prepares her feast in the fear of the LORD, the other offers stolen bread in rebellion against Him. The contrast could not be sharper between divine order and human corruption.
2. (Proverbs 9:16–18) The Call of the Foolish Woman
“Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, Stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the dead are there; and that her guests are in the depths of hell.” (Proverbs 9:16–18, KJV)
Folly’s invitation mirrors that of Wisdom, using the same words and calling to the same audience. She appeals to the simple and those who lack understanding, but her intentions are altogether different. Her voice is deceitful, her promises are deadly, and her end is destruction. Whereas Wisdom builds a house of life, truth, and righteousness, folly offers only corruption disguised as pleasure. The two women—Wisdom and Folly—stand as eternal opposites, each calling to the hearts of men, but leading to utterly different destinies.
The words “Whoso is simple, let him turn in hither” reveal that folly imitates the voice of wisdom in order to deceive. Clarke observed that Wisdom says, “Let the simple turn in to me.” Then Folly answers, “Let the simple turn in to me.” Both compete for the same souls. Yet if the simple man turns to Wisdom, he will become wise; if he turns to Folly, his darkness will only deepen. This imitation reflects Satan’s strategy throughout history, for he transforms himself into an angel of light (2 Corinthians 11:14), counterfeiting the truth to lead men astray.
Folly’s message is summarized in her deceptive slogan: “Stolen waters are sweet, and bread eaten in secret is pleasant.” Here she glorifies sin, appealing to man’s fallen nature by suggesting that what is forbidden is more delightful than what is pure. Sin is often packaged as thrilling, secret, and fulfilling—but this is the ancient lie of the serpent in the garden. The carnal heart finds excitement in transgression because it interprets restraint as deprivation. Trapp aptly said, “Forbidden pleasures are most pleasing to sensualists, who count no mirth but madness, no pleasure unless they may have the devil to their playfellow.”
Derek Kidner noted that this verse expresses the very motto of the worldly-minded: if “The fear of the LORD is the beginning of wisdom” (Proverbs 9:10) is the motto of the wise, then “Stolen waters are sweet” is the motto of the foolish. The world calls rebellion “liberation,” and sin “experience.” It is the same corrupt reasoning Augustine confessed when describing how, as a boy, he stole pears not from hunger but purely for the pleasure of doing what was wrong. He rejoiced in the act itself, not the fruit, proving that sin’s essence lies in rebellion, not desire.
Clarke explained that this proverb captures human depravity perfectly: “Illicit pleasures are sweeter than those which are lawful; and the conduct of multitudes shows that they are ruled by this adage. On it are built all the adulterous intercourses in the land.” Waltke added that the imagery of “water” and “bread” deliberately contrasts with the rich feast offered by Wisdom earlier in the chapter. Whereas Wisdom offers meat, wine, and bread prepared in open fellowship, Folly offers nothing but stolen and secret indulgences—common food tainted by guilt and corruption.
But the tragic end of Folly’s house is described in the chilling words: “He knoweth not that the dead are there; and that her guests are in the depths of hell.” This is the ultimate reality behind all sin’s deception. There is indeed pleasure in sin for a season, as stated in Hebrews 11:25, but that season quickly ends, and its fruit is death. Folly conceals this truth from her victims, just as Satan told Eve, “Ye shall not surely die.” (Genesis 3:4). She offers the sweetness of rebellion but hides its bitterness in the grave. The man who accepts her invitation sits at her table unaware that he feasts among corpses, and that his soul is descending into eternal ruin.
Waltke observed that Folly’s promise contains a half-truth: sin does give temporary pleasure, but she denies the unbreakable connection between sin and death. Wiersbe wrote poignantly, “She calls to the same simple ones and invites them to her house. But if they accept her invitation, they’ll be attending a funeral and not a feast—and it will be their own funeral.” Thus, every enticement of sin is ultimately an invitation to self-destruction.
G. Campbell Morgan summarized the contrast beautifully: “In every city, on every street, by every door of opportunity, these two voices of wisdom and folly are appealing to men. To obey the call of wisdom is to live; to yield to the clamor of folly is to die. How shall we discern between the voices? By making the fear of Jehovah the central inspiration of life. By yielding the being at its deepest to Him for correction and guidance.” The fear of the LORD remains the dividing line between life and death, between the feast of Wisdom and the funeral of Folly.
