My son, if you will receive my words, and store up my commandments within you;
KJV
My son, if thou wilt receive my words, and hide my commandments with thee;
Commentary
Commentary
Solomon, having foretold the destruction of those who are obstinate in
their impiety, in this chapter applies himself to those who are willing
to be taught; and,
I. He shows them that, if they would diligently use the means of
knowledge and grace, they should obtain of God the knowledge and grace
which they seek, ver. 1-9 .
II. He shows them of what unspeakable advantage it would be to them.
1. It would preserve them from the snares of evil men
( ver. 10-15 )
and of evil women, ver. 16-19 .
2. It would direct them into, and keep them in, the way of good men, ver. 20-22 .
So that in this chapter we are taught both how to get wisdom and how to
use it when we have it, that we may neither seek it, nor receive it in
vain.
1 My son, if thou wilt receive my words, and hide my
commandments with thee;
2 So that thou incline thine ear unto wisdom, and apply thine
heart to understanding;
3 Yea, if thou criest after knowledge, and liftest up thy
voice for understanding;
4 If thou seekest her as silver, and searchest for her as for hid treasures;
5 Then shalt thou understand the fear of the L ORD , and find the
knowledge of God.
6 For the L ORD giveth wisdom: out of his mouth cometh knowledge and understanding.
7 He layeth up sound wisdom for the righteous: he is a
buckler to them that walk uprightly.
8 He keepeth the paths of judgment, and preserveth the way of
his saints.
9 Then shalt thou understand righteousness, and judgment, and
equity; yea, every good path.
Job had asked, long before this, Where shall wisdom be found? Whence
cometh wisdom? ( Job xxviii. 12, 20 )
and he had given this general answer
( v. 23 ), God knoweth the place of it; but Solomon here goes further, and
tells us both where we may find it and how we may get it. We are here
told,
I. What means we must use that we may obtain wisdom.
1. We must closely attend to the word of God, for that is the word of
wisdom, which is able to make us wise unto salvation, v. 1, 2 .
(1.) We must be convinced that the words of God are the fountain and
standard of wisdom and understanding, and that we need not desire to be
wiser than they will make us. We must incline our ear and apply our hearts to them, as to wisdom or understanding itself. Many wise things may be found in human
compositions, but divine revelation, and true religion built upon it,
are all wisdom.
(2.) We must, accordingly, receive the word of God with all readiness
of mind, and bid it welcome, even the commandments as well as the
promises, without murmuring or disputing. Speak, Lord, for thy
servant hears. (3.) We must hide them with us, as we do our treasures, which we are
afraid of being robbed of. We must not only receive, but retain, the
word of God, and lodge it in our hearts, that it may be always ready to
us.
(4.) We must incline our ear to them; we must lay hold on all
opportunities of hearing the word of God, and listen to it with
attention and seriousness, as those that are afraid of letting it slip.
(5.) We must apply our hearts to them, else inclining the ear to them
will stand us in no stead.
2. We must be much in prayer, v. 3 .
We must cry after knowledge, as one that is ready to perish for
hunger begs hard for bread. Faint desires will not prevail; we must be
importunate, as those that know the worth of knowledge and our own want
of it. We must cry, as new-born babes, after the sincere milk of the
word. 1 Pet. ii. 2 .
We must lift our voice for understanding lift it up to heaven;
thence these good and perfect gifts must be expected, Jam. i. 17; Job xxxviii. 34 .
We must give our voice to understanding (so the word is), speak
for it, vote for it, submit the tongue to the command of wisdom. We
must consecrate our voice to it; having applied our heart to it, we
must employ our voice in seeking for it. Solomon could write probatum est--a tried remedy, upon this method; he prayed for
wisdom and so obtained it.
3. We must be willing to take pains
( v. 4 );
we must seek it as silver, preferring it far before all the
wealth of this world, and labouring in search of it as those who dig in
the mines, who undergo great toil and run great hazards, with
indefatigable industry and invincible constancy and resolution, in
pursuit of the ore; or as those who will be rich rise up early, and sit
up late, and turn every stone to get money and fill their treasures.
Thus diligent must we be in the use of the means of knowledge,
following on to know the Lord.
II. What success we may hope for in the use of these means. Our labour
shall not be in vain; for,
1. We shall know how to maintain our acquaintance and communion with
God: " Thou shalt understand the fear of the Lord ( v. 5 ),
that is, thou shalt know how to worship him aright, shalt be led into
the meaning and mystery of every ordinance, and be enabled to answer
the end of its institution." Thou shalt find the knowledge of
God, which is necessary to our fearing him aright. It concerns us
to understand how much it is our interest to know God, and to evidence
it by agreeable affections towards him and adorations of him.
2. We shall know how to conduct ourselves aright towards all men
( v. 9 ):
" Thou shalt understand, by the word of God, righteousness,
and judgment, and equity, shalt learn those principles of justice,
and charity, and fair dealing, which shall guide and govern thee in the
whole course of thy conversation, shall make thee fit for every
relation, every business, and faithful to every trust. It shall give
thee not only a right notion of justice, but a disposition to practise
it, and to render to all their due; for those that do not do justly do
not rightly understand it." This will lead them in every good
path, for the scripture will make the man of God perfect. Note, Those have the best knowledge who know their duty, Ps. cxi. 10 .
III. What ground we have to hope for this success in our pursuits of
wisdom; we must take our encouragement herein from God only, v. 6-8 .
1. God has wisdom to bestow, v. 6 . The Lord not only is wise himself, but he gives wisdom, and that is more than the wisest men in the world can do, for it is
God's prerogative to open the understanding. All the wisdom that is in
any creature is his gift, his free gift, and he gives it liberally
( Jam. i. 5 ),
has given it to many, and is still giving it; to him therefore let us
apply for it.
2. He has blessed the world with a revelation of his will. Out of
his mouth, by the law and the prophets, by the written word and by
his ministers, both which are his mouth to the children of men, come
knowledge and understanding, such a discovery of truth and good as,
if we admit and receive the impressions of it, will make us truly
knowing and intelligent. It is both an engagement and encouragement to
search after wisdom that we have the scriptures to search, in which we
may find it if we seek it diligently.
3. He has particularly provided that good men, who are sincerely
disposed to do his will, shall have that knowledge and that understanding which are necessary for them, John vii. 17 .
Let them seek wisdom, and they shall find it; let them ask, and it
shall be given them, v. 7, 8 .
Observe here,
(1.) Who those are that are thus favoured. They are the
righteous, on whom the image of God is renewed, which consists in
righteousness, and those who walk uprightly, who are honest in
their dealings both with God and man and make conscience of doing their
duty as far as they know it. They are his saints, devoted to his
honour, and set apart for his service.
(2.) What it is that is provided for them.
[1.] Instruction. The means of wisdom are given to all, but wisdom
itself, sound wisdom, is laid up for the righteous, laid
up in Christ their head, in whom are hidden all the treasures of
wisdom and knowledge, and who is made of God to us wisdom. The same that is the Spirit of revelation in the word is a Spirit of
wisdom in the souls of those that are sanctified, that wisdom of the
prudent which is to understand his way; and it is sound wisdom, its
foundations firm, its principles solid, and its products of lasting
advantage.
[2.] Satisfaction. Some read it, He lays up substance for the
righteous, not only substantial knowledge, but substantial
happiness and comfort, Prov. viii. 21 .
Riches are things that are not, and those that have them only fancy
themselves happy; but what is laid up in the promises and in heaven for
the righteous will make them truly, thoroughly, and eternally happy.
[3.] Protection. Even those who walk uprightly may be brought
into danger for the trial of their faith, but God is, and will be, a
buckler to them, so that nothing that happens to them shall do them
any real hurt, or possess them with any terrific apprehensions; they
are safe, and they shall think themselves so. Fear not, Abraham; I
am thy shield. It is their way, the paths of judgment in which they
walk, that the Lord knows, and owns, and takes care of.
[4.] Grace to persevere to the end. If we depend upon God, and seek to
him for wisdom, he will uphold us in our integrity, will enable us to keep the paths of judgment, however we may be tempted to turn
aside out of them; for he preserves the way of his saints, that
it be not perverted, and so preserves them in it safe and blameless to
his heavenly kingdom. The assurances God has given us of his grace, if
duly improved, will excite and quicken our endeavours in doing our
duty. Work out your salvation, for God works in you.
10 When wisdom entereth into thine heart, and knowledge is
pleasant unto thy soul;
11 Discretion shall preserve thee, understanding shall keep
thee:
12 To deliver thee from the way of the evil man, from the man
that speaketh froward things;
13 Who leave the paths of uprightness, to walk in the ways of
darkness;
14 Who rejoice to do evil, and delight in the frowardness of
the wicked;
15 Whose ways are crooked, and they froward in their paths:
16 To deliver thee from the strange woman, even from the
stranger which flattereth with her words;
17 Which forsaketh the guide of her youth, and forgetteth the
covenant of her God.
18 For her house inclineth unto death, and her paths unto the
dead.
19 None that go unto her return again, neither take they hold
of the paths of life.
20 That thou mayest walk in the way of good men, and keep the
paths of the righteous.
21 For the upright shall dwell in the land, and the perfect
shall remain in it.
22 But the wicked shall be cut off from the earth, and the
transgressors shall be rooted out of it.
The scope of these verses is to show,
1. What great advantage true wisdom will be of to us; it will keep us
from the paths of sin, which lead to ruin, and will therein do us a
greater kindness than if it enriched us with all the wealth of the
world.
2. What good use we should make of the wisdom God gives us; we must
use it for our own guidance in the paths of virtue, and for the arming
of us against temptations of every kind.
3. By what rules we may try ourselves whether we have this wisdom or
no. This tree will be known by its fruits; if we be truly wise, it
will appear by our care to avoid all evil company and evil
practices.
I. For our preservation from evil, from the evil of sin, and,
consequently, from the evil of trouble that attends it.
1. In general
( v. 10, 11 ),
"When wisdom has entire possession of thee, it will keep thee. "
And when has it an entire possession of us?
(1.) When it has dominion over us. When it not only fills the head with
notions, but enters into the heart and has a commanding power
and influence upon that,--when it is upon the throne there, and gives
law to the affections and passions,--when it enters into the
heart as the leaven into the dough, to diffuse its relish there,
and to change it into its own image--then it is likely to do us good.
(2.) When we have delight in it, when knowledge becomes pleasant to
the soul: "When thou beginnest to relish it as the most agreeable
entertainment, and art subject to its rules, of choice, and with
satisfaction,--when thou callest the practice of virtue, not a slavery
and a task, but liberty and pleasure, and a life of
serious godliness the most comfortable life a man can live in this
world,--then thou wilt find the benefit of it." Though its restraints
should be in some respects unpleasant to the body, yet even those must
be pleasant to the soul. When it has come to this, with us, discretion shall preserve us and keep us. God keeps the way
of his saints ( v. 8 ),
by giving them discretion to keep out of harm's way, to keep themselves
that the wicked one touch them not. Note, A principle of grace
reigning in the heart will be a powerful preservative both against
corruptions within and temptations without, Eccl. ix. 16, 18 .
(1.) From men of corrupt principles, atheistical profane men, who make
it their business to debauch young men's judgments, and instil into
their minds prejudices against religion and arguments for vice: "It
will deliver thee from the way of the evil man ( v. 12 ),
and a blessed deliverance it will be, as from the very jaws of death, from the way in which he walks, and in which he would persuade
thee to walk." The enemy is spoken of as one
( v. 12 ),
an evil man, but afterwards as many
( v. 13 );
there is a club, a gang of them, that are in confederacy against
religion, and join hand in hand for the support of the devil's kingdom
and the interests of it.
[1.] They have a spirit of contradiction to that which is good: They speak froward things; they say all they can against religion,
both to show their own enmity to it and to dissuade others from it.
They are advocates for Satan; they plead for Baal, and pervert the
right ways of the Lord. How peevishly will profane wits argue for
sin, and with what frowardness will they carp at the word of God!
Wisdom will keep us either from conversing with such men or at least
from being ensnared by them.
[2.] They are themselves apostates from that which is good, and such
are commonly the most malicious and dangerous enemies religion has,
witness Julian
( v. 13 ): They leave the paths of uprightness, which they were trained up
in and had set out in, shake off the influences of their education, and
break off the thread of their hopeful beginnings, to walk in the
ways of darkness, in those wicked ways which hate the light, in
which men are led blindfold by ignorance and error, and which lead men
into utter darkness. The ways of sin are ways of darkness,
uncomfortable and unsafe; what fools are those that leave the plain,
pleasant, lightsome paths of uprightness, to walk in those ways! Ps. lxxxii. 5; 1 John ii. 11 .
[3.] They take a pleasure in sin, both in committing it themselves and
in seeing others commit it
( v. 14 ):
They rejoice in an opportunity to do evil, and in the
accomplishment and success of any wicked project. It is sport to fools
to do mischief; nor is any sight more grateful to them than to see the frowardness of the wicked, to see those that are hopeful
drawn into the ways of sin, and then to see them hardened and confirmed
in those ways. They are pleased if they can discern that the devil's
kingdom gets ground (see Rom. i. 32 ),
such a height of impiety have they arrived at.
[4.] They are resolute in sin
( v. 15 ):
Their ways are crooked, a great many windings and turnings to
escape the pursuit of their convictions and break the force of them;
some sly excuse, some subtle evasion or other, their deceitful hearts
furnish them with, for the strengthening of their hands in their
wickedness; and in the crooked mazes of that labyrinth they secure
themselves from the arrests of God's word and their own consciences;
for they are froward in their paths, that is, they are resolved
to go on in them, whatever is said against it. Every wise man will
shun the company of such as these.
(2.) From women of corrupt practices. The former lead to spiritual
wickednesses, the lusts of the unsanctified mind; these lead to fleshly lusts, which defile the body, that living temple, but
withal war against the soul. The adulteress is here called the strange woman, because no man that has any wisdom or
goodness in him will have any acquaintance with her; she is to be
shunned by every Israelite as if she were a heathen, and a stranger to
that sacred commonwealth. A strange woman indeed! utterly estranged
from all principles of reason, virtue, and honour. It is a great mercy
to be delivered from the allurements of the adulteress, considering,
[1.] How false she is. Who will have any dealings with those that are
made up of treachery? She is a strange woman; for, First, She is
false to him whom she entices. She speaks fair, tells him how much she
admires him above any man, and what a kindness she has for him; but she flatters with her words; she has no true affection for him, nor
any desire of his welfare, any more than Delilah had of Samson's. All
she designs is to pick his pocket and gratify a base lust of her own. Secondly, She is false to her husband, and violates the sacred
obligation she lies under to him. He was the guide of her youth; by marrying him she chose him to be so, and submitted herself to his
guidance, with a promise to attend him only, and forsake all others.
But she has forsaken him, and therefore it cannot be thought
that she should be faithful to any one else; and whoever entertains her
is partaker with her in her falsehood. Thirdly, She is false to
God himself: She forgets the covenant of her God, the
marriage-covenant
( v. 17 ),
to which God is not only a witness, but a party, for, he having
instituted the ordinance, both sides vow to him to be true to each
other. It is not her husband only that she sins against, but her God,
who will judge whoremongers and adulterers because they despise
the oath and break the covenant, Ezek. xvii. 18; Mal. ii. 14 .
[2.] How fatal it will prove to those that fall in league with her, v. 18, 19 .
Let the sufferings of others be our warnings. Take heed of the sin of
whoredom; for, First, The ruin of those who are guilty of it is
certain and unavoidable, if they do not repent. It is a sin that has a
direct tendency to the killing of the soul, the extinguishing of all
good affections and dispositions in it, and the exposing of it to the
wrath and curse of God and the sword of his justice. Those that live in
forbidden pleasures are dead while they live. Let discretion preserve
every man, not only from the evil woman, but from the evil house, for
the house inclines to death; it is in the road that leads
directly to eternal death; and her paths unto Rephaim, to the giants (so some read it), the sinners of the old world, who,
living in luxury and excess of riot, were cut down out of time, and
their foundation was overthrown with a flood. Our Lord Jesus deters us
from sinful pleasures with the consideration of everlasting torments
which follow them. Where the worm dies not, nor is the fire
quenched. See Matt. v. 28, 29 . Secondly, Their repentance and recovery are extremely hazardous: None, or next to none, that go unto her, return again. It
is very rare that any who are caught in this snare of the devil recover
themselves, so much is the heart hardened, and the mind blinded, by the
deceitfulness of this sin. Having once lost their hold of the paths
of life, they know not how to take hold of them again, but are
perfectly besotted and bewitched with those base lusts. Many learned
interpreters think that this caution against the strange woman, besides the literal sense, is to be understood figuratively, as a
caution,
1. Against idolatry, which is spiritual whoredom. Wisdom will keep
thee from all familiarity with the worshippers of images, and all
inclination to join with them, which had for many ages been of such
pernicious consequence to Israel and proved so to Solomon himself.
2. Against the debauching of the intellectual powers and faculties of
the soul by the lusts and appetites of the body. Wisdom will keep thee
from being captivated by the carnal mind, and from subjecting the
spirit to the dominion of the flesh, that notorious adulteress which forsakes its guide, violates the covenant of our God, which inclines to death, and which, when it has got an
undisturbed dominion, makes the case of the soul desperate.
II. This wisdom will be of use to guide and direct us in that which is
good
( v. 20 ): That thou mayest walk in the way of good men. We must avoid the
way of the evil man, and the strange woman, in order that
we may walk in good ways; we must cease to do evil, in order
that we may learn to do well. Note,
1. There is a way which is peculiarly the way of good men, the way in
which good men, as such, and as far as they have really been such, have
always walked.
2. It will be our wisdom to walk in that way, to ask for the good old
way and walk therein, Jer. vi. 16; Heb. vi. 12; xii. 1 .
And we must not only walk in that way awhile, but we must keep it, keep
in it, and never turn aside out of it: The paths of the
righteous are the paths of life, which all that are wise, having
taken hold of, will keep their hold of. "That thou mayest imitate those
excellent persons, the patriarchs and prophets (so bishop Patrick
paraphrases it), and be preserved in the paths of those
righteous men who followed after them." We must not only choose our
way in general by the good examples of the saints, but must also take
directions from them in the choice of our particular paths; observe the
track, and go forth by the footsteps of the flock. Two reasons are
here given why we should thus choose:--
(1.) Because men's integrity will be their establishment, v. 21 .
It will be the establishment,
[1.] Of their persons: The upright shall dwell in the land, peaceably and quietly, as long as they live; and their uprightness will
contribute to it, as it settles their minds, guides their counsels,
gains them the good-will of their neighbours, and entitles them to
God's special favour.
[2.] Of their families: The perfect, in their posterity, shall remain in it. They shall dwell and remain for ever in the
heavenly Canaan, of which the earthly one was but a type.
(2.) Because men's iniquity will be their destruction, v. 22 .
See what becomes of the wicked, who choose the way of the
evil man; they shall be cut off, not only from heaven
hereafter and all hopes of that, but from the earth now, on
which they set their affections, and in which they lay up their
treasure. They think to take root in it, but they and their families shall be rooted out of it, in judgment to them, but in mercy to
the earth. There is a day coming which shall leave them neither root
nor branch, Mal. iv. 1 .
Let that wisdom then enter into our hearts, and be pleasant
to our souls, which will keep us out of a way that will end
thus.
INTRODUCTION TO PROVERBS 2
This chapter directs to the means of attaining to the knowledge of divine things, and shows the profit and advantage arising from thence. The means are, embracing the doctrines of the Gospel, and retaining in memory and affection the ordinances of it, Pr 2:1; and an inclination of the ear and an application of the heart to the knowledge of these things, Pr 2:2. An earnest and importunate desire, expressed by prayer, after the same, Pr 2:3; and a diligent and unwearied search for them, as for silver and hid treasure, Pr 2:4. The advantages are, that such shall attain to the fear and knowledge of God; which may be concluded from these being the gift of God to his people, and from their being laid up for them, whom he carefully keeps and preserves, Pr 2:5; and not only so, but such learn to do that which is just and right among men, Pr 2:9. And, besides, such is the nature of divine wisdom, that, when it has once got a place in the heart and in the affections, it will be a means of preserving both from the ways of evil men, Pr 2:10; who are described, Pr 2:13. And from the evil woman, whose character is given, Pr 2:16; whose vicious course of life, and the ways she leads persons into, are represented as very dangerous, Pr 2:18. And, on the contrary, such is the usefulness of true wisdom, that it leads into the way of good men, who will be happy and safe, when the wicked shall be destroyed, Pr 2:20.
Ver. 1. My son,.... These are either the continuation of the words of Solomon to his son Rehoboam; or to anyone that came to him for instruction, or was within the reach of being taught by him; whom he addresses in this tender and affectionate manner, in order to gain his attention to what he was about to say: or else they are the words of Wisdom, or Christ, continued, thus bespeaking: his children and people; and giving them some very wholesome counsel and advice, backed with the most powerful and prevailing arguments;
if thou wilt receive my words; or doctrines: the doctrines of the Gospel, relating to the person, office, and grace of Christ, and salvation by him; such as the words of peace, pardon, righteousness, and life; which are to be received, not as the word of man, but as the word of God; and with all readiness of mind and willingness, as they were by the Bereans; and most gladly, as by the three thousand pricked to the heart under Peter's sermon; and as they are and will be by every sensible sinner;
and hide my commandments with thee; in the heart; so as to have a high esteem of them, and a hearty affection and value for them; retain them in memory, and frequently think of them and meditate upon them, and constantly observe them; see Ps 119:11.
Proverbs 2:2
Ver. 2. So that thou incline thine ear unto Wisdom,.... Hearken to Wisdom, that is, Christ; or rather to the instruction of Wisdom, which is the Gospel; so called, because it is the produce of divine wisdom, what the wisdom of man could never have devised, and which it opposes; and in which there is a most glorious display of the wisdom of God, in the justification and salvation of his people by Christ, 1Co 2:6; and is worth listening unto with the greatest attention, which is what is designed by this expression;
[and] apply thine heart to understanding; to a spiritual and experimental understanding of the Gospel, and the truths of it: for an inclination of the ear, without an application of the heart, which signifies the intenseness of the mind, an earnest and hearty desire after knowledge, will signify nothing; a hypocrite may seemingly hear with great attention, and show much affection, and yet his heart be after the world and the things of it, Eze 33:31; see Ps 119:112.
Proverbs 2:3
Ver. 3. Yea, if thou criest after knowledge,.... Of God, Christ, and the Gospel; not only bow the ear and bend the mind to these things, but importunately and fervently pray for them; not only attend the ministry of the word by men, but cry to God to give the Spirit of wisdom and revelation in the knowledge of divine and spiritual things; which supposes some sense of a want of it, an hearty desire for it, having some apprehension of the worth and value of it; and that it is to be had, as there is indeed great reason to hope for and expect it, Jas 1:5;
[and] liftest up thy voice for understanding; for Christ, who is understanding as well as wisdom, Pr 8:14; or rather for an understanding of the Gospel and the mysteries of it, which men do not naturally understand; and for which there must be an understanding given, or the eyes of the understanding must be enlightened; or Christ, by his spirit and grace, must open the understanding, that it may understand these things; which is granted to those who lift up their voice in prayer for it.
Proverbs 2:4
Ver. 4. If thou seekest her as silver,.... That is, wisdom, knowledge, and understanding; which all signify and relate unto one and the same thing, expressed here by "her": namely, the doctrine of wisdom, or Christ; that is, the Gospel, and a spiritual and experimental knowledge and understanding of it, and the truths thereof; which are as desirable and valuable as silver, and more so; and which may be fitly compared to it, and be preferred before it, for their purity, solidity, and duration; see Ps 119:72; and are to be sought after with as much and more eagerness, affection, and diligence, as silver is by those who are most covetous of it, Pr 8:10;
and searchest for her as [for] hid treasures; the Gospel is a treasure, 2Co 4:7; an accumulation of riches. It contains rich truths, things valuable for their antiquity; for being far fetched and dearly bought, coming from heaven, and sealed by the blood of Christ, and the holy martyrs of Jesus; and for the abundance of them; there are treasures of wisdom and knowledge in the Gospel, and in Christ the sum and substance of it, who is full of truth as well as grace, Col 2:3. It contains rich blessings of grace, such as are spiritual, solid, and substantial, sure and irreversible; and a multitude of them, Ro 15:29; and also rich promises, exceeding great and precious ones; which are absolute and unconditional, suited to the various cases of God's people, and sure to all the seed: and it reveals the riches of God's goodness, his special goodness in Christ; the unsearchable riches of Christ; and the riches both of grace and glory. And under this notion of a treasure is it to be searched for, and as an hid treasure; in allusion to what is laid up in the cabinets of princes, or lies in the bowels of the earth, as precious stones: Pliny {m} says, that "topazin", in the language of the Troglodytes, has the signification of seeking, because "topazes" are diligently sought for and searched after; See Gill on "Job 28:19". The Gospel, and the truths of it, were greatly hid under the former dispensation from the Gentile world, and very much from the Jews themselves; being wrapped up in dark prophecies, obscure hints, and shadowy types and sacrifices; and are now, and always were, entirely hid from the wicked and reprobate part of the world, from them that are lost, and from God's own elect before conversion. This is "the fellowship of the mystery" that was "hid in God", in his heart, from all eternity, Eph 3:9: the truths of it are the "treasures of wisdom and knowledge hid" in Christ, Col 2:3; and likewise the "treasure hid [in the] field" of the Scriptures,
Mt 22:44; which therefore are to be searched into for them, with like labour and resolution with which men dig into the earth, to find the rich ore that is in the bowels of it: and this should be done by diligent reading them; by frequent and deep meditation on them; by constant hearing the truths of the Gospel preached; by earnest prayer for the illumination of the divine Spirit to understand them; and by all the help of the writings of good men, and conversation with them, that can be had. These are things to be sought for and searched after, in the first place, in the early time of life; and with the utmost diligence and labour, as being of the greatest moment and importance.
{m} Nat. Hist. l. 37. c. 8.
Proverbs 2:5
Ver. 5. Then shalt thou understand the fear of the Lord,.... The grace of fear, and the exercise of it: which is the beginning of wisdom and knowledge, and is a treasure itself, Pr 1:7. By means of the Gospel the Lord works it in the hearts of his people by his Spirit; and by the same leads them into the riches of his special grace and "goodness", which they are influenced by to "fear", and the Lord for the sake of it: and particularly they are led hereby to the pardoning grace and mercy of God, which is with him, that he may "be feared"; and it is the Gospel which induces and encourages a true filial fear of God, by which men "depart from evil"; for that teaches them to deny all manner of sin, and to live a godly life and conversation: so that through a diligent search after the knowledge of the Gospel, and an attaining it, men come to have a spiritual, experimental, and practical understanding of the fear of God as a grace; and also, as it includes the whole worship of God, by means of Gospel light, they come to understand what sort of worship that is God is to be worshipped with; that it is pure, spiritual, and evangelical, suited to his nature and will: what the ordinances of divine service are; and that these are to be kept as they were delivered, and in the exercise of faith, from a principle of love, and with a view to the glory, of God, without trusting to them or depending on them for salvation. And this is the advantage arising from a diligent search after the doctrine of wisdom, or the Gospel, and a knowledge and understanding of it; and is used as an argument encouraging to it; and another follows;
and find the knowledge of God; such a knowledge of God as is not to be found by the light of nature, in the whole volume of the creatures, and in all the writings of the philosophers; no, nor in the law of Moses; for though much of God and his perfections may be seen and known by the things that are made, and much of the will of God by the law he gave; yet by neither of these is the knowledge of God in Christ, which is "life eternal". This only is to be found in the Gospel, and by means of it; here only it is brought to light; and through this men not only find it, but increase more and more in it: herein is a glorious display of his persons and perfections, of his counsels and purposes, of his covenant and promises, of his mind and will, with respect to doctrine and worship; and of the way of peace, life, and salvation, by Jesus Christ; which must serve greatly to engage and excite persons to a diligent search and pursuit after it. And all that is here said is designed to encourage a diligent search after divine things; for, as the poet {n} says, there is nothing so difficult but by searching may be found out.
{n} Terent. Heautont. Act. 4. Sc. 1.
Proverbs 2:6
Ver. 6. For the Lord giveth wisdom,.... Natural wisdom in all its branches, with all its improvements, and in its utmost latitude and perfection; and spiritual wisdom, which lies in the knowledge of a man's self, his own folly, impurity, impotence, and misery; being wise unto salvation; in the knowledge of Christ, as the only way of salvation, and of God in Christ; in partaking of the true grace, which is wisdom in the hidden part; in being acquainted experimentally with the doctrines of the Gospel; and in walking wisely and circumspectly, and as becomes it, which is practical wisdom: and all this is the gift of God; as is also Christ, who is wisdom, and is given to be wisdom to his people. He is the gift of God to them, in all characters he bears, and relations he stands in; he is a very large comprehensive gift, an unspeakable one; which is given freely and liberally, and is never taken away again. Now this is said, partly to caution such who search after wisdom, and find it, not to attribute it to their diligence and industry, but to the grace of God; and partly as a direction where to go for it; and as an encouragement to hope to have it, since the Lord freely gives it, Jas 1:5;
out of his mouth [cometh] knowledge and understanding; by the prophets of the Old Testament who came with a "Thus saith the Lord", and were the mouth of the Lord to the people; from whence flowed the knowledge of divine things; of the will of God; of the Messiah, his person and offices; of his coming, sufferings, death and salvation by him: and by his Son, by whom he has spoke in these last days, and has declared all his mind; and by whom the doctrines of grace and truth, and the knowledge of them, are come fully and clearly, Heb 1:1; and by the Scriptures of truth, both of the Old and of the New Testament, which are the word of God; what are breathed by him and come out of his mouth, and are able to make men wise unto salvation: and by the ministers of the Gospel, who speak in the name of the Lord, and the Lord by them; and by means of whom he imparts much spiritual and evangelical knowledge to the sons of men; the mouth of a Gospel minister, who is the month of God to men, "speaketh wisdom, and his tongue talketh of judgment", Ps 37:30. This clause is added, to encourage to a search after wisdom in the use of means; namely, by attending on the word, and the ministry of it.
Proverbs 2:7
Ver. 7. He layeth up sound wisdom for the righteous,.... In order to give it to them that seek for it; which is another encouragement to search after it. By "sound wisdom" may be meant, not the law, as Kimchi and Ben Melech; so called, because it endures for ever, when all beings are defective and come to nothing; but the Gospel, which is sound doctrine, pure and not corrupt; true and real wisdom, in opposition to that which has only the show of wisdom, and is science falsely so called; and this was hid in God, in Christ, and laid up as a treasure in the sacred Scriptures: or else the true grace of God, in distinction from that which is counterfeit; and is that goodness of his, which he has laid up in his heart, and in the covenant of his grace; and the fulness of grace which he has laid up in Christ for them Ps 31:19; or eternal glory and happiness. The word here used signifies "essence", "substance" {o}; that which really is, and is solid and substantial; and such are the glories of the other world the crown of righteousness, the hope laid up in heaven, and the inheritance reserved there, Col 1:5. These are real things, though invisible, and are rich and valuable; and have substance and solidity in them, in opposition to earthly riches, which are a vain show, and are things that are not, and at best temporal and perishing; but these are an enduring substance, Pr 8:21. The Septuagint render it by "salvation", and the Targum by a word which signifies "glory" and "honour"; all which may well be understood of eternal life which is laid up and reserved "for the righteous": not for such who are only so in show and imagination, but for those who are really and truly so; not for those who are legally, but evangelically righteous; or not for such that seek righteousness by the law, but by faith in Christ; for such who are made righteous by the righteousness of Christ imputed to them, and by faith receive it, and lay hold on it as their righteousness; and in consequence of this live soberly and righteously: for these only eternal life is prepared; they only have a right unto it, and a meetness for it, and shall enjoy it;
[he is] a buckler to them that walk uprightly; who are sincere in their deportment before God and men; who walk according to the rule of the divine word; who walk by faith on Christ, and walk on in him as they have received him; and go on living by faith on his righteousness, which is walking in his uprightness, till they come to be with him for ever in heaven. To these the Lord is a "buckler" or shield; he covers them with the "shield of faith", his own Son, his blood righteousness, and sacrifice; which faith lays hold on and uses as a shield against Satan's fiery darts; and gives them "the shield of salvation" which secures them from sin and wrath and every enemy; and encompasses them about with his "favour", as a "shield", which is immutable and invariable; and keeps them by his power through faith unto salvation, Eph 6:16; with this compare Ge 15:1 Ps 3:3. Some {p} read these words by way of apposition, and understand them of sound wisdom; that that is a buckler or shield to the persons here described; see Ec 7:12.
{o} hyvwt "essentiam", Pagninus, Montanus, Tigurine version, Mercerus, Gejerus; "quicquid revera est", Junius & Tremellius; "solidam firmamque substantiam", Baynus; "solidum, vel solidam rem", Schultens. {p} So Mercerus, Piscator, Schultens. Gussetius chooses to take the word Ngm for a verb, and renders it, "he delivers it"; that is, sound wisdom to them that walk uprightly; Ebr. Comment. p. 454.
Proverbs 2:8
Ver. 8. He keepeth the paths of judgment,.... That is, the Lord keeps them; he does that which is just and right himself, in the course of his providence, and in the methods of his grace; and as he guides the feet of his people in the ways of righteousness and holiness, he keeps them there from turning out of them. The words may be rendered, "to keep the paths of judgment" {q}; and so expresses the end, fruit, and effect of the Lord's being a buckler to them, as he is said to be in Pr 2:7: he is their shield and protection, so as either to keep them in the right ways in which they should go; or that they might studiously observe them, and keep walking therein, without stumbling in them, or declining from them;
and preserveth the way of his saints; to whom he has been kind and bountiful; or who have been merciful, liberal, and generous to others; who having partook of the grace of God themselves, are useful to men: the Targum calls them "righteous ones". These the Lord preserves by his power and grace, in the way in which he has led them, and which is his own way, safe to his kingdom and glory: for none of his saints, his holy and righteous ones, shall ever perish; the way in which he directs them, and in which he keeps them, leads to everlasting life; see 1Sa 2:9.
{q} runl "ad custodiendum", Pagninus, Montanus; "ad servandum", Baynus, Schultens.
Proverbs 2:9
Ver. 9. Then shalt thou understand righteousness and judgment,.... This is another fruit and effect of the Gospel, and of a spiritual understanding of it; that besides the knowledge of God, and how to behave with reverence towards him, Pr 2:5; it leads men into a notion of doing that which is right and just among men; it gives them not only a theoretic but a practical understanding of justice, and a true judgment of what is right and wrong; or gives such an understanding thereof as that they practise it; for it teaches men to live soberly, righteously, and godly, Tit 2:11. It is not only a revelation and ministration of the righteousness of Christ as the only matter of a sinner's justification before God; and informs a man's judgment so that he can distinguish between truth and error, right and wrong, good and bad notions and practices; but it influences his actions, life, and conversation, and engages him to do works of righteousness from the best principles, upon the best motives, and with the best views;
and equity; [yea], every good path; that is, so to understand equity, as to do that which is equitable between man and man; and to understand every good path which the word of God directs to, even all the commandments and ordinances of the Lord, so as to walk in them; these things the Gospel acquaints men with, and urges them to observe: or the words may be rendered, either "the rectitude" or "equity of fall good paths", as the Syriac version; how just, and right, and plain, and equitable, everyone is, and therefore ought to be walked in; or "plainnesses", or "most plain", is or shall be "every good path" {r}, to them that have a spiritual and experimental knowledge of the Gospel; and by it an understanding of their duty. One word signifies "plain" and "straight", and another "round" {s}, and both are true of the path of righteousness; for though it is a circle of duty saints walk in, yet straight and plain.
{r} So Schmidt. {s} Myrvym "complanationes", Schultens; lgem "orbitam", Montanus; "ab lge rotundus", Gejerus.
Proverbs 2:10
Ver. 10. When wisdom entereth into thine heart,.... Either Christ, the Wisdom of God; who enters there at conversion, and sets up a throne in the heart, and dwells there by faith: or else the Gospel, the wisdom of God in a mystery; which enters not into the head only, as in hypocrites and formal professors; nor into the natural affections, as in the stony ground hearers; but into the heart, opened by the Spirit of God to receive it, so as to have a spiritual understanding of it; which is done when the Gospel comes not in word only, but in the demonstration and power of the Spirit; when a man truly understands it, approves of it, loves it, believes it; and it has a place in his heart, and richly dwells there;
and knowledge is pleasant unto thy soul; which the Gospel thus entering gives; even the knowledge of God in Christ, as the God of all grace, as gracious and merciful, forgiving iniquity, transgression, and sin; the knowledge of Christ, as the only Redeemer and Saviour; and the knowledge of Gospel truths, which lead and relate unto him: all which is pleasant to a gracious soul, and affords unspeakable delight to the mind; and is sweeter, as every truth of the Gospel is, than the honey or the honeycomb; see Pr 16:24.
Proverbs 2:11
Ver. 11. Discretion shall preserve thee,.... Which wisdom or the Gospel gives, or the Lord by the means of it; for the Gospel makes a man wise and discreet in the business of salvation, and in his conduct and deportment; and the discretion it gives him will put him upon his guard, and direct him to watch against every error, and every false way. And so the words may be rendered, "discretion will watch over thee"; to keep thee from everything pernicious in doctrine and practice. The Septuagint version renders it, "good counsel"; which wisdom gives, and the Gospel is full of; and which, if attended to, is a means of the preservation of the saints;
understanding shall keep thee; which is only the same thing expressed in other words. The Septuagint version renders it, "an holy thought"; and the Arabic version, "a just thought shall preserve thee in thy last times". What these are a means of keeping and preserving from is explained in the following verses.
Proverbs 2:12
Ver. 12. To deliver thee from the way of the evil [man],.... Who is so by nature and practice, who is hardened in sin and abandoned to it, whose course of life is evil, and who endeavours to draw others into the same evil practices; now the Gospel, and a spiritual knowledge of it, are a means of preserving men from following the examples of such persons, and from walking with them in the ways of sin: or from "the evil way" {t}, from every evil way, from a vicious course of life; not from idolatry only, as some interpret it, though this may be included, and chiefly designed; but from all manner of sin, from everything that is contrary to the law of God and sound doctrine;
from the man that speaketh froward things; perverse things, things contrary to the light of nature, to divine revelation, to the word of God, both law and Gospel; if a single man is meant, he might be thought to be the man of sin, antichrist, who has a mouth speaking blasphemies against God, his name, his tabernacle, and them that dwell therein,
Re 13:5; and the Gospel delivers men from following him, and falling in with his perverse doctrines and practices; but the word seems to be a collective one, and to be understood of all wicked men, to whom the description agrees, as it is explained in the following verses in the plural number; who out of their evil hearts, and the abundance of wickedness there, speak evil things, tending to debauch the minds and manners of others; to be delivered from whom is a singular mercy. Jarchi restrains this to heretics, and such as caused to apostatize to idolatry, and turned the law into evil. The Gospel is undoubtedly a means of preserving from error and heresy.
{t} er Krdm "a via mala", V. L. Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Michaelis.
Proverbs 2:13
Ver. 13. Who leave the paths of uprightness,.... Or "righteousness", or the "right [and plain] ways" {u}; which the light of nature and the law of God, and especially the Gospel of Christ, direct to; and in which they have been trained up, having had a religious education; for it supposes them to have been externally in these ways, since they are said to leave them; for though persons do not easily and ordinarily leave the ways they have been brought up in, yet sometimes they do; and there are instances of it, and such generally are the worst of men;
to walk in the ways of darkness: sin, ignorance, and infidelity; in which they that walk know not where they are, nor whither they are a going, and which must be very uncomfortable as well as dangerous; in which only works of darkness are done, and which lead to blackness of darkness, the darkness of hell; a miserable choice, a sad change this! So Schultens renders it, "ways of horrid darkness".
{u} rvy twxra "semitas rectas", Mercerus; "itinera recta", Piscator; "itinera planissima", Schultens.
Proverbs 2:14
Ver. 14. Who rejoice to do evil,.... At the doing of it, or when they have done it; they are glad of an opportunity of doing mischief, and glory when they have done it; it is a sport and pastime to them,
Pr 10:2; they take pleasure in the act of sin, and have no remorse of conscience afterwards; they speak of it in an exulting manner, and boast of it, and glory in their shame;
[and] delight in the frowardness of the wicked: of the wicked man, as Aben Ezra and Gersom supply it; in the perversities and contradictions of every wicked man; they not only take pleasure in their own sins, but in the sins of others, and in them that commit them; which is an aggravation of their wickedness, Ro 1:32; they delight to hear a man speak froward and perverse things; things against God, and Christ, and religion, against all good men, and everything that is good; against the Gospel, the doctrines and ordinances of it; and they delight to see him do things perverse and contrary to the will of God. The Vulgate Latin version renders it, "they exult in the worst things".
Proverbs 2:15
Ver. 15. Whose ways [are] crooked,.... Which swerve from and are not agreeably to the rule of the divine word, either the law of God or the Gospel of Christ; sin is an aberration, a straying from the rule of God's word, a transgression of his law; and a walk in it is unbecoming the Gospel of Christ; it has many serpentine windings and turnings in it; full of distortions and excursions, and many retrograde actions; see Ps 125:5;
and [they] froward in their paths; declining here and there, sometimes going one way and sometimes another, but always following that which is evil, and resolute to continue therein.
Proverbs 2:16
Ver. 16. To deliver thee from the strange woman,.... As the Gospel of Christ and its doctrines, or the instructions of wisdom, are a means of delivering persons from the evil man, his company, ways, and works; so from a naughty woman, an adulteress, called a "strange" woman; not because of another nation, or unknown, but because she belongs to another person, and not to him whom she entices into her embraces. Gersom interprets this of the sensitive appetite, and Jarchi of idolatry; as others do also of superstition and all false doctrine, and everything that is contrary to true wisdom; and the whole that is here and afterwards said may well enough be applied to the whore of Rome, from whose fornication, or spiritual adultery, that is, idolatry, will worship, and antichristian doctrines, the Gospel delivers men; see Pr 7:5, &c.
[even] from the stranger [which] flattereth with her words; that useth smooth and soft words to work upon the passions, move the affections, and win the hearts of men; and ensnare them and draw them to commit wickedness with her; see Pr 5:3; and so antichrist, and all false teachers and heretics, with good words and fair speeches deceive the hearts of the simple, Ro 16:18.
Proverbs 2:17
Ver. 17. Which forsaketh the guide of her youth,.... Not God, the God of her life, and who had provided for her from her youth up; nor her parent that had taken care of her in her infancy, and had been the guardian of her virgin state; but her husband, to whom she was married in her youth, and to whom she gave up herself to be guided and directed, ruled and governed, by: and as it is an aggravation of evil in a man to deal treacherously against the wife of his youth, and the wife of his covenant, Mal 2:14; so it is in a woman to forsake "the friend" or "companion of her youth" {w}, as the phrase may be rendered; who loved her and espoused her in his youthful age, and with whom he had lived long in love and friendship, and in great happiness, but now forsakes him; her affections being alienated from him, leaves his company and bed, and associates with others. Gersom interprets this of the human understanding, appointed to govern the other powers and faculties of the soul;
and forgetteth the covenant of her God: not the covenant made with Noah, in which adultery, as well as other things, were forbidden; nor the law of Moses, or covenant at Sinai, in which it was condemned; but the marriage covenant, which she entered into with her husband when espoused to him, and when they mutually obliged themselves to be faithful to one another: and this is called "the covenant of God"; not only because God is the author and institutor of marriage, and has directed and enjoined persons to enter into such a contract with one another; but because he is present at it, and is a witness of such an engagement, mid is appealed unto in it; which, as it adds to the solemnity of it, makes the violation of it the more criminal. So the church of Rome has forsook Christ, who was her guide in her first settlement, and her husband she professed to be espoused to, as a chaste virgin; and has followed other lovers, and become the mother of harlots; so false teachers leave their guide, the Scriptures, and bring in damnable heresies, and deny the Lord that bought them, 2Pe 2:1.
{w} hyrwen Pwla "amieum adolescentiae suae", De Dieu, Michaelis; "socium juventutis suae", Schultens.
Proverbs 2:18
Ver. 18. For her house inclineth unto death,.... Bends, verges, and points that way; it lies in the way to death, and brings unto it, and sinks into it as into a ditch; or all that are in her house, that are familiar with her, live and dwell with her, and commit wickedness with her; these incline or are liable to lose, and do lose, their name, character, and reputation, which is a death upon them; and bring diseases upon their bodies, which issue in corporeal death; or are in danger of dying by the hand of the injured husband, or the civil magistrate; and also are exposed unto eternal death: or "she inclines to death, which is her house" {x}, so Aben Ezra and Kimchi; and to which the Targum agrees,
"for in the pit of death is her house:''
that is, the house she at last comes to and must dwell in, and all that are ensnared by her; see Pr 5:5; and the second death will be the portion of the whore of Rome and all her followers,
Re 14:10;
and her paths unto the dead; that is, her evil ways in which she walks, and into which she draws others to join with her; these lead both her and them to the "damned" {y} in hell, to keep company with them, and be punished as they are: the word "rephaim", here used, sometimes signifies "giants", and so the Targum renders it here; and may refer to the giants of the old world, who were cut off for their debauchery and uncleanness, Ge 6:4; and with whom such persons shall be for ever.
{x} hytb twm la "ad mortem quoad domum suam", Cocceius; "ad mortem domum suam", Gejerus; "quod ad domum suam", Michaelis. {y} Myapr la "ad damnatos", Tigurine version; "ad orcinos", Schultens.
Proverbs 2:19
Ver. 19. None that go unto her return again,.... That is, those that commit whoredom with her return not again by repentance, and to a sober and chaste way of living, at least but very few; hence some of the ancients thought adultery was the unpardonable sin; but it is certain that some have been recovered by the power of divine grace, and have been brought to repentance for their impure manner of life, and have truly believed in Christ, and lived sober and godly lives afterwards; but, as the Targum adds, they do not return "in peace", but with great distress of mind, remorse of conscience, and bitterness of soul; and these instances are rare; generally speaking, such as are ensnared by an adulterous woman, whose heart is snares and nets, and whose hands are as bands, are held so fast by her that they seldom get out again, though some few may escape, Ec 7:26. The words may be rendered, "all that go into her {z} shall not return again"; no, very few of them. And it is a very rare thing, when men are fallen into idolatry, superstition, will worship, and heresy, that they are recovered out of this snare of the devil; there is a peradventure they may, but it is not often that they be loosed from it, 2Ti 2:25;
neither take they hold of the paths of life; Christ, and the ways of Christ, which lead to eternal life; few there be that find these paths and walk in them, Mt 7:14; and especially such as are drawn aside by an impure woman, they are held so fast by her alluring charms, and so bewildered by her art of deceiving, that they are like persons that are led out of their way, and cannot find it again.
{z} hyab lk "omnes ingredientes eam", Pagninus, Montanus.
Proverbs 2:20
Ver. 20. That thou mayest walk in the way of good [men],.... Who are not so by nature, but made so by the grace of God; such as the saints, prophets, and patriarchs of old; and who walked in the way of righteousness, holiness, and truth; being directed therein by the Spirit and word of God: now the use and profit of wisdom's instructions, or of the Gospel of Christ, and the doctrines of it, and a spiritual understanding of them, are not only to deliver men from the wicked man and the naughty woman, but also to influence and engage them to follow the examples of good men, and to walk in the same good old paths as they have done, Heb 6:12;
and keep the paths of the righteous; not only observe them and walk in them, but continue therein, even in the paths of faith and holiness; for righteous men, such as are made righteous by the righteousness of Christ, and are anew created unto righteousness and true holiness, and in consequence thereof live righteously; these walk by faith on Christ, and as becomes his Gospel; and in all the ordinances of it, and in all the duties of religion; and the Gospel teaches all those that receive and profess it to do the same.
Proverbs 2:21
Ver. 21. For the upright shall dwell in the land,.... Such as are upright in heart, who have a right spirit renewed in them; whose hearts are right with God, have the truth of grace in them; whose faith is unfeigned, their love without dissimulation, and their hope without hypocrisy; and who are upright in their lives and conversations; these being Israelites according to the flesh, as well as Israelites indeed in a spiritual sense, shall dwell in the land of Canaan, which the Lord promised to such, and which good men enjoyed by virtue of it: or the sense is, that such shall dwell peaceably and quietly in the world, and possess the good things of it, though in a small quantity, in such a comfortable manner, with the love of God and a sense of it, as wicked men do not; or else they shall inhabit the world to come, as Jarchi interprets it; not only a future state of happiness in heaven, but the Messiah's kingdom on earth, the new heavens and new earth, wherein dwelleth righteousness, 2Pe 3:13;
and the perfect shall remain in it; or "be left in it" {a}; or shall be "strengthened" {b}, confirmed, and established in it; or they shall dwell in it as a tent or tabernacle, bound with strong cords; see
Isa 33:20; or continue there, when others should have no place in it, as follows. By the "perfect" are meant such as have all grace seminally implanted in them, though it is not come up to maturity; who have a perfection of parts, but not of degrees; are properly men in Christ, though they are not arrived to the measure of the stature of the fulness of Christ; are perfectly holy in Christ, though not in themselves; and are perfectly justified by his righteousness, and perfectly comely through his comeliness, though as yet imperfect in themselves; and those that shall dwell in the new heavens and new earth, and remain there a thousand years, shall be entirely perfect in soul and body, wholly without sin; and complete in knowledge, holiness, and peace: the Targum renders it, who are "without spot", undefiled persons; such who are not defiled with women, with the strange woman before mentioned; whose garments are not defiled, and who are free from the pollution of false doctrine, will worship, superstition, and idolatry, Re 3:4.
{a} wdtwy "superstites erunt", Tigurine version, Mercerus; "superstitabunt", Cocceius; "reliqui fient", Junius & Tremellius, Piscator; "relinquentur", Michaelis. {b} "Nervabuntur", Schultens.
Proverbs 2:22
Ver. 22. But the wicked shall be cut off from the earth,.... Suddenly by death; or in a judicial way by the hand of the civil magistrate, before they have lived out half their days; and shall not enjoy the good things of the earth they have been seeking for, and laying up, and promising themselves a long and quiet possession of; but, on the contrary, like unfruitful trees, shall be cut down, and cast into the fire; and, however, shall not dwell in the second Adam's earth, in the new earth, but shall perish out of his land, Ps 10:16; see
Ps 37:2;
and the transgressors shall be rooted out of it; such as have acted treacherously and perfidiously {c}, and are opposed to upright men; as the wicked are to the righteous, pure, and spotless; these shall not only be cut off as trees to the stump, but be rooted up, and have neither root nor branch left them; they shall have no posterity to succeed them, and their memory shall utterly perish; see Mal 4:1; or "shall be scraped off", or "swept away" {d}, as the dust and dross of the earth, and the offscouring of all things.
{c} Mydgwb "perfide agentis", Junius & Tremellius, Piscator; "perfidi", Cocceius, Michaelis, Schultens. {d} wxoy "eradentur", Montanus, Mercerus, Gejerus; "everrentur", Schultens.
John Gill's Exposition of the Entire Bible.
Those who earnestly seek heavenly wisdom, will
never complain that they have lost their labour; and the freeness of
the gift does not do away the necessity of our diligence, John 6:27.
Let them seek, and they shall find it; let them ask, and it shall be
given them. Observe who are thus favoured. They are the
righteous, on whom the image of God is renewed, which consists in
righteousness. If we depend upon God, and seek to him for
wisdom, he will enable us to keep the paths of judgment.\/HBC
631.2
Those who earnestly seek heavenly wisdom, will
never complain that they have lost their labour; and the freeness of
the gift does not do away the necessity of our diligence, John 6:27. Let them seek, and they shall find it; let them ask, and it shall be
given them.
They are the
righteous, on whom the image of God is renewed, which consists in
righteousness. If we depend upon God, and seek to him for
wisdom, he will enable us to keep the paths of judgment.\/HBC
631.2
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary