Proverbs 3:13–4:2

Solomon had pressed us earnestly to seek diligently for wisdom (Pro 2:1, etc.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe, I. What it is to find wisdom so as to be made happy by it. 1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose. 2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mat 13:45, Mat 13:46. Buy the truth, (Pro 23:23); he does not say at what rate, because we must buy it at any rate rather than miss it. 3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates. 4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live. II. What the happiness of those is who do find it. 1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, Pro 3:14, Pro 3:15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job 28:15, etc. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of. 2. It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, Pro 3:16, Pro 3:17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour's, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey's end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism. 3. It is the happiness of paradise (Pro 3:18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev 22:2; Rev 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever. 4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, Pro 3:19, Pro 3:20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them - numerous, yet no disorder in them - the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.

The figure of Pro 3:13 carried out. it--that is, wisdom. merchandise of silver--acquisition by trading. fine gold--dug gold, solid as a nugget.

Solomon, having pronounced those happy who not only lay hold on wisdom, but retain her, here exhorts us therefore to retain her, assuring us that we ourselves shall have the comfort of doing so. I. The exhortation is, to have religion's rules always in view and always at heart, Pro 3:21. 1. To have them always in view: "My son, let them not depart from thy eyes; let not thy eyes ever depart from them to wander after vanity. Have them always in mind, and do not forget them; be ever and anon thinking of them, and conversing with them, and never imagine that thou hast looked upon them long enough and that it is time now to lay them by; but, as long as thou livest, keep up and cultivate thy acquaintance with them." He who learns to write must always have his eye upon his copy, and not let that be out of his sight; and to the words of wisdom must those, in like manner, have a constant respect, who will walk circumspectly. 2. To have them always at heart; for it is in that treasury, the hidden man of the heart, that we must keep sound wisdom and discretion, keep to the principles of it and keep in the ways of it. It is wealth that is worth keeping. II. The argument to enforce this exhortation is taken from the unspeakable advantage which wisdom, thus kept, will be of to us. 1. In respect of strength and satisfaction: "It will be life to thy soul (Pro 3:22); it will quicken thee to thy duty when thou beginnest to be slothful and remiss; it will revive thee under thy troubles when thou beginnest to droop and despond. It will be thy spiritual life, an earnest of life eternal." Life to the soul is life indeed. 2. In respect of honour and reputation: It shall be grace to thy neck, as a chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful to thy taste and relish (so some); it shall infuse grace into all thou sayest (so others), shall furnish thee with acceptable words, which shall gain thee credit. 3. In respect of safety and security. This he insists upon in four verses, the scope of which is to show that the effect of righteousness (which is the same with wisdom here) is quietness and assurance for ever, Isa 32:17. Good people are taken under God's special protection, and therein they may have an entire satisfaction. They are safe and may be easy, (1.) In their motions by day, Pro 3:23. If our religion be our companion, it will be our convoy: "Then shalt thou walk in thy way safely. The natural life, and all that belongs to it, shall be under the protection of God's providence; the spiritual life, and all its interests, are under the protection of his grace; so that thou shalt be kept from falling into sin or trouble." Wisdom will direct us into, and keep us in, the safe way, as far as may be, from temptation, and will enable us to walk in it with holy security. The way of duty is the way of safety. "We are in danger of falling, but wisdom will keep thee, that thy foot shall not stumble at those things which are an offence and overthrow to many, but which thou shalt know how to get over." (2.) In their rest by night, Pro 3:24. In our retirements we lie exposed and are most subject to frights. "But keep up communion with God, and keep a good conscience, and then when thou liest down thou shalt not be afraid of fire, or thieves, or specters, or any of the terrors of darkness, knowing that when we, and all our friends, are asleep, yet he that keeps Israel and every true-born Israelite neither slumbers nor sleeps, and to him thou hast committed thyself and taken shelter under the shadow of his wings. Thou shalt lie down, and not need to sit up to keep guard; having lain down, thou shalt sleep, and not have thy eyes held waking by care and fear; and thy sleep shall be sweet and refreshing to thee, being not disturbed by any alarms from without or from within," Psa 4:8; Psa 116:7. The way to have a good night is to keep a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. (3.) In their greatest straits and dangers. Integrity and uprightness will preserve us, so that we need not be afraid of sudden fear, Pro 3:25. The harms that surprise us, unthought of, giving us no time to arm ourselves by consideration, are most likely to put us into confusion. But let not the wise and good man forget himself, and then he will not give way to any fear that has torment, be the alarm ever so sudden. Let him not fear the desolation of the wicked, when it comes, that is, [1.] The desolation which the wicked ones make of religion and the religious; though it comes, and seems to be just at the door, yet be not afraid of it; for, though God may make use of the wicked as instruments of his people's correction, yet he will never suffer them to be the authors of their desolation. Or rather, [2.] The desolation which wicked men will be brought into in a moment. It will come, and timorous saints may be apprehensive that they shall be involved in it; but let this be their comfort, that though judgments lay waste generally, at least promiscuously, yet God knows who are his and how to separate between the precious and the vile. Therefore be not afraid of that which appears most formidable, for (Pro 3:26) "the Lord shall be not only thy protector to keep thee safe, but thy confidence to keep thee secure, so that thy foot shall not be taken by thy enemies nor ensnared by thy own fears." God has engaged to keep the feet of his saints.

True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour. I. We must render to all their due, both in justice and charity, and not delay to do it (Pro 3:27, Pro 3:28): "Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due." Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it. "If thou hast it by thee today, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; tomorrow I will give; whereas thou art not sure that thou shalt live till tomorrow, or that tomorrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due," to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us, 1. To pay our just debts without fraud, covin, or delay. 2. To give wages to those who have earned them. 3. To provide for our relations, and those that have dependence on us, for to them it is due. 4. To render dues both to church and state, magistrates and ministers. 5. To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by. 6. To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat - He gives twice who gives speedily. II. We must never design any hurt or harm to any body (Pro 3:29): "Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard." It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them. III. We must not be quarrelsome and litigious (Pro 3:30): "Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way." Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving. IV. We must not envy the prosperity of evil-doers, Pro 3:31. This caution is the same with that which is so much insisted on, Ps. 37. "Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought." Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. 37), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world's books. Those are in the right who are of God's mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous. For, 1. Sinners are hated of God, but saints are beloved, Pro 3:32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do? 2. Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, Pro 3:33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal 2:2. There is leanness in the soul, when the body is fed to the full, Psa 106:15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zac 5:4; Hab 2:11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich. 3. God puts contempt upon sinners, but shows respect to saints, Pro 3:34. (1.) Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God's yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Psa 2:4. He retaliates upon them (Psa 18:26); he resists the proud. (2.) Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways. 4. The end of sinners will be everlasting shame, the end of saints endless honour, Pro 3:35. (1.) Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (Pro 3:34), and therefore they shall inherit glory, for grace is glory, Co2 3:18. It is glory begun, the earnest of it, Psa 84:11. (2.) Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion.

Wisdom allegorized as a tree of life-- (Gen 2:9; Gen 3:22) whose fruit preserves life, gives all that makes living a blessing.

The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.

assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping.

Be not--or, "You shall not be." sudden fear--what causes it (Pro 1:27), any unlooked-for evil (Psa 46:3; Psa 91:12; Pe1 3:14). desolation-- (Pro 1:27).

The reason; such as are objects of God's favor. be thy confidence--literally, "in thy confidence," in the source of thy strength (compare Nah 3:9, for the same construction, Hebrew).

oppressor--or man of mischief. The destiny of successful evildoers warns against desiring their lot (Psa 37:1-2, Psa 37:35-36).

inherit--as a portion. shame--or disgrace, as opposed to honor. promotion--(Compare Margin); as honor for well-doing makes men conspicuous, so fools are signalized by disgrace. Next: Proverbs Chapter 4

Happy is the man that findeth wisdom,.... Some connect these words with the preceding; as if the sense was, a good man, though he is chastened by the Lord, yet is a happy man; not only because his chastenings are in love and for good, but because he improves in spiritual knowledge and understanding by them; see Psalm 94:12. Aben Ezra connects them with the former, but in a different manner, thus; "happy is the man that findeth wisdom", for by it he keeps from sinning, that chastisements may not come upon him. But rather the argument in praise of wisdom, and the advantages of it, insisted on in the preceding chapter, is resumed here and enlarged upon; and by wisdom is meant Christ, and a saving knowledge of him by means of his Gospel; and "finding" him supposes seeking him; which does not arise from nature, but the grace of God, and follows upon the sight of the need and worth of Christ; and is done in the use of means, as reading, praying, and attendance on the word and ordinances: and finding him is no other than an enjoyment of him by faith; which is a seeing him, a taking hold on him, and possessing him; who is to be found in the covenant of grace, being the Mediator, surety, and messenger of it; in the Gospel, which is full of him; in the promises of it, which hold him forth, and the blessings of his grace; in the ordinances, which direct unto him, and where he shows himself: for he is not to be found by the light of nature, nor by carnal reason, nor by the law of Moses; but by means of the Gospel, attended with the Spirit of wisdom and revelation in the knowledge of him; and a happy finding this, which fills the possessor with inexpressible joy! see John 1:41; and the man that getteth understanding; Christ, and a spiritual understanding of him: this is not a proper acquisition of a man's own; an interest in Christ is not gotten by anything of man's; not by his good works, which are the fruits of grace; nor by faith and repentance, which are gifts of grace themselves; but it is given unto a man: and "getting" here signifies, as before, possession and enjoyment of Christ, as God's pure gift; as a man that is said to obtain the favour of God, when he enjoys it, and the effects of it, in consequence of finding Christ, Proverbs 8:35; where the same word is used as here. The word signifies to "draw out" (t); as metals are drawn out of the earth by searching and digging for, or as water out of a well; thus Christ, and the knowledge of him, are drawn out of the mines and fountains of the Scriptures, by such that seek after him aright. Aben Ezra interprets it, that draws or brings it out from another, and learns it; the true believer in Christ hears and learns of the Father, and so comes to Christ, and enjoys him, John 6:45. The Targum is, "who causes understanding to spring up;'' as water out of a well or fountain; out of his heart, as Gersom; or, as Jarchi, who has learned wisdom, that it is ready to break out, at his mouth; out of the abundance of it in his heart, his mouth speaketh; as such that know Christ cannot but speak to others of the things they have heard and seen, Matthew 12:34. (t) "educet", Montanus; "eruit", Tigurine version, Vatablus.

For the merchandise of it is better than the merchandise of silver,.... The believer is a spiritual merchant; faith is a trading with and for Christ, and for spiritual and heavenly things by him; and because there is a parting with something for Christ, as a man's sinful lusts and pleasures, his own righteousness, his friends and relations, when set in opposition to or competition with him, and even life itself, when called for; and because he runs a risk of suffering reproach, afflictions, and death itself; therefore this concern with him, and enjoyment of him, is called a "merchandise", which is "better than that of silver", or than silver which is got by merchandise: for Christ, and the things of Christ, are more valuable than silver, and to be preferred unto it; more useful and profitable than silver is, which a man may have a large abundance of, and lose his soul, whereas by Christ is the salvation of it; more satisfying than silver is, with which a man is never satisfied, whereas he that has Christ has enough, having all things; more pleasant in obtaining, and more safe in enjoying; a great deal of anxiety and vexation attend the one, and inexpressible pleasure the other; and more durable and lasting than that, the enjoyment of Christ is for ever; and the gain thereof than fine gold; the doctrines and ordinances of Christ are more to be desired than gold, yea, than fine gold; the blessings of grace by Christ, such as redemption, pardon of sin, &c. are not obtained by corruptible things, as silver and gold, but are more precious than they; and even the graces of Christ in the hearts of his people, as faith, hope, and love, are more precious than gold that perisheth; and much more preferable must he himself be, and the gain that accrues to a believer by him, which is cent per cent an hundred fold, even in this world, and in the world to come everlasting life: it is all clear gain a believer gets by Christ and trading with him; he has him, and all with him, without money and without price; he has that which is more worth than the gain of the whole world, even the salvation of his immortal soul; the riches he has by Christ are immense and unsearchable, the riches of grace and glory; it cannot be said how great this gain is.

She is more precious than rubies,.... Or "pearls" (u), as some; which were formerly esteemed above all precious stones; the eastern were the more valuable (w), which Solomon had most knowledge of; Christ is the pearl of great price, of more value than any pearl, or all put together, Matthew 13:46; See Gill on Job 28:18; or "carbuncles" (x), as others. The Targum and Septuagint render it in general terms "precious stones"; and the Vulgate Latin version, "than all riches"; there is a beautiful gradation in this and Proverbs 3:14, wisdom is first preferred to silver, then to "fine gold" (y), and here, to "precious stones" Christ is precious, exceeding precious in his names and titles, Messiah, Jesus, Immanuel, &c. in his divine nature, and the perfections of it, which show his condescension and grace to become a Saviour, assure of his ability to save, and render his mediatorial performances valuable; in his person as God and man; in the beauty, fulness, and fitness of it; in his power, wisdom, grace, &c. in his offices, his priestly office; in his satisfaction, his blood, righteousness, and sacrifice, are precious; in his intercession, which is ever acceptable and prevalent; in his prophetic office, his Gospel is precious, every truth and promise of it; in his kingly office, all his ordinances and appointments, his commandments are more to be loved than gold, yea, than fine gold; in all his relations and characters, and in everything that belongs to him; he is so to them that believe, and to none else; 1 Peter 2:7; these see the need and worth of him, receive much from him, and live upon him; and especially he is precious to them at first conversion; and so he is after desertions, and long absence; and under temptations and afflictions, losses and disappointments; and in the hour of death: and he is superlatively precious, "more precious than rubies", or any precious stones; of a superior lustre and glory to them, being "the brightness of his Father's glory"; and of more intrinsic worth and value, of greater price than any pearls, and more enriching to his possessors, for such possess all things; and all the things thou canst desire are not to be compared unto her; this takes in a very great compass: there are many things that are very desirable, and the desires of man's heart are very extensive, and not easily satisfied; there are the precious things of heaven, brought forth by the sun and moon; and the precious things of the earth, which are either upon it or in it, in the bowels of it, and upon the plains, and hills; but none of equal worth with Christ; there are many precious and excellent, and desirable persons in the world, neighbours, friends, relations, and acquaintance; saints on earth, and angels in heaven; yet none to be valued with Christ, and compared to him; see Psalm 73:25. (u) "prae margaritis", Montanus, Mercerus, Gejerus, Michaelis. (w) De Boot. Hist. Gemm. l. 2. c. 39. (x) "Carbunculis", Junius & Tremellius, Piscator. (y) "Vilius argentum est auro, virtutibus aurum", Horat. Ep. l. 1. Ep. 1. v. 52.

Length of days is in her right hand,.... Wisdom is here represented as a queen, as indeed she is above all kings and queens; see Proverbs 8:15; holding in one hand, instead of a sceptre, "length of days"; and in the other, instead of a globe, riches and honour: the allusion is thought by some on this clause to be to an ancient custom of numbering things, and the ages of men, by the hand and fingers, beginning with the left hand, and when they came to a hundred went to the right (z); so that in that might be truly said to be "length of days", few arriving to that number: or rather the reference is to what Solomon received of the Lord, who, asking wisdom, had not that only, but a long life, and riches and honour; see 1 Kings 3:11. Some think that only temporal blessings are here meant, and, because health and long life are preferable to wealth and honour, the former are said to be in the right hand, and the latter in the left; but seeing in the preceding verses the advantages of wisdom are superior to silver, gold, and precious stones, it can hardly be thought that she should be represented as only having temporal blessings in her hands to bestow on her followers. Others are of opinion that spiritual and eternal blessings are the right hand ones, being the principal; and temporal blessings are the left hand ones, as being the less valuable, Matthew 6:33; but to me they seem all of one sort, all spiritual and eternal ones, even those of the left hand, by comparing this passage with Proverbs 8:18. By "length of days" is meant "length of days for ever and ever", Psalm 21:4; or eternal life, a life of vision or enjoyment of God; a life of perfect knowledge, holiness, and pleasure; being free from all the imperfections, difficulties, and distresses of the present one, and which will last for ever; this is in the hand of Christ, not the promise and grant of it only, but the thing itself, in consequence of his asking it of his Father: and which he has in a covenant way, and so has a right and power to bestow it: and it being in his hands shows both the valuableness and the security and safety of it; and also that it is to be had from him, and is in his gift, and in no other; and is a pure gift of his grace; wherefore happy is the man that finds Wisdom, or Christ, since he finds and has eternal life in him; and in her left hand riches and honour; by "riches" are meant not temporal riches, for these are not always to the wise, nor to the children of Wisdom, nor of Christ; and all that have these are not happy, nor are they durable: but spiritual riches are intended, the riches of grace; of pardoning, justifying, and sanctifying grace, and of all supplies of grace; and also the riches of glory, which are solid and satisfying, immense and unsearchable, lasting and durable: and by "honour" is designed not the honour which comes from men, or the honour of this world; for such who find Christ, and are possessed of him, and profess him, have but a small share of this, being, generally speaking, accounted the faith and offscouring of the world; but yet they are the children of God, and so have that name which is better than to be the sons and daughters of the greatest monarch; they are the spouse of Christ, and so his queen that stands at his right hand in gold of Ophir; they are made kings and priests unto God, and shall reign with Christ for evermore; this honour have all the saints, and is what is in the hands of Christ to give, and does give, to all that believe in him: or "glory" (a), as the word signifies; the glory of God, eternal glory; this as well as grace is Christ's gift, Psalm 84:11. (z) Vid. Nebrissens. Quinquagena, c. 16. & Alex. ab Alex. Genial. Dier l. 1. c. 14. to which Juvenial refers, when speaking of Nestor, "----suos jam dextra computat annos", Satyr. 10. v. 249. (a) "gloria", V. L. Pagninus, Montanus, Mercerus, Gejerus, Cocceius, Schultens.

Her ways are ways of pleasantness,.... The "ways" and methods which Christ took to bring about the salvation of his people; some in eternity, as engaging as a surety for them, entering into a covenant with his father on their account, taking the care and charge of their persons, grace, and glory; others in time, as the assumption of their nature, obedience to the law, suffering and dying in their room and stead, rising again, ascending to heaven, and interceding for them; calling them by his grace, clothing them with his righteousness, and keeping them by his power unto salvation, and at last introducing them into his kingdom and glory. These are "pleasant", to view the love of Christ in them, the success that attended them, the glory of God brought about hereby, and the salvation of his people; which is exceedingly pleasant, being agreeable to all the perfections of God; suitable to the case of sinners, full and complete in itself, free to them, and of an everlasting duration; it is this which makes Christ so pleasant to souls, and the Gospel also: or else the ways which Christ has prescribed and directed his followers to walk in are here meant; as himself, who is the principal way, and the only way to the Father, and to heaven and happiness; also the ways of faith, holiness, and truth, the ways of Christ's commandments, and all the ordinances of the Gospel and institutions of religion; which are "pleasant", when the presence of God and Christ is enjoyed in them; when the heart is enlarged with the love of God and Christ; when assisted therein by the Spirit of God, having good food and refreshment in them, and good company with them; and which, though attended with much tribulation, end in eternal pleasure; and all her paths are peace; the "paths" which Christ has trod in to procure the peace of his people; he appeared in the council of peace, and assisted in it; he entered into a covenant of peace with his Father; he assumed the nature of his people, in order to be their peacemaker; he took the chastisement of their peace upon him; he obtained it by the blood of his cross; he sends his ministers to publish it, and his Spirit into the hearts of men to reconcile them to this way of peace and salvation by him; and the result of all this is, that an honourable "peace" is made for sinners, and peace of conscience is enjoyed, which passeth all understanding, flowing from the blood, righteousness, and sacrifice of Christ; and the whole issues in eternal peace in the world to come. Likewise all those "paths" which Christ instructs his people to walk in; as the paths of faith and obedience, these lead to the enjoyment of "peace" here and hereafter; there is much peace had in a way of believing, and great peace have they which love the law of God, and the commandments of Christ, and obey them; they may meet with much uneasiness at times in their own spirits, by reason of sin, temptation, and desertion; they may bring the malice of the world upon them, and have much trouble from it, and too, too often, disagree among themselves; and yet, after all, they have that peace which others have not while they live; and, when they die, they depart in peace, and enter into eternal peace. Now all this is true, not of unregenerate persons, who desire not the knowledge of Christ, and to whom there is no peace, but of true believers in him.

She is a tree of life,.... Or "lives" (b); so Christ is called, Revelation 2:7; in allusion to the tree of life in the garden of Eden, Genesis 2:9; he being the author of life, natural, spiritual, and eternal; which souls may come at, and pluck and eat of the fruit which is upon him in great plenty and variety, even all the blessings of grace and glory; to them that lay hold upon her; which is expressive of an act of faith on Christ, Hebrews 6:18; faith lays hold on the person of Christ as a Saviour, and will have him and no other; it comes to the blood of Christ, and deals with it for pardon and purification; it lays hold on his skirt, who is a Jew, on the robe of his righteousness, and puts it on; it lays hold on his strength, and goes forth in it, in the exercise of grace and discharge of duty; it lays hold on his covenant, the blessings and promises of it, and takes them to itself: and this act supposes danger without him, safety in him, a view of suitable provisions for food and clothing with him; some strength of grace, and some degree of resolution; also condescension on Christ's part to suffer himself to be handled by them; and likewise that he first took hold on them and brought them out of a state of nature to himself: great encouragement there is for sensible sinners to lay hold on Christ; he is set before them in the Gospel to be laid hold on; he never discourages any from so doing, nor casts out any that come to him; he is able to bear the stress of their salvation they lay upon him; multitudes of lost sinners have been saved by him: and he is a tree of life, as the text says, to such persons; they have spiritual life, and the support and comfort of it, from him now, and may expect everlasting life from him hereafter; and happy is everyone that retaineth her; or "holds her fast" (c); see Sol 3:4; as such may be said to do who constantly apply to him for fresh communications of grace; who walk on in him as they have received him, and hold fast the profession of their faith in him. The phrase is expressive of great affection to him, and strong faith in him; faith keeps its hold of Christ through great darkness and many difficulties; oftentimes the soul walks in darkness, and yet stays itself on Christ, and, Abraham-like, believes in hope against hope. Faith is sometimes very low, and yet lets not go its hold; it fails not, through the prevalent intercession of Christ; it cannot so let go its hold as that there is a parting; a partial departing there may be, but not a total one: however, it is sometimes very difficult for faith to keep fast hold of the Redeemer; it is for the honour and comfort of believers so to do; and it is their mercy that interest in Christ, and salvation by him, do not depend on acts of faith; for, though "we believe not, yet he abides faithful", 2 Timothy 2:13; nevertheless happy are they that retain him, or are steadfast in their faith on him; they have much communion with him now, and shall live with him for evermore hereafter. (b) "lignum vitarum", Montanus. (c) "significatur hoc verbo, firmitas et constantia in tonendo", Michaelis; so Mercerus.

The Lord by wisdom hath founded the earth,.... He has created all things, and made the world by his Son, the Wisdom of God, Ephesians 3:9, Hebrews 1:2; not using him as an instrument; but, he being an efficient cause with him, to him, as to the first cause, the creation of all things is ascribed, John 1:1; and particularly the laying the foundation of the earth, Hebrews 1:10; and though this is true of the divine perfection of wisdom, Jeremiah 10:12; yet from the context it appears best to understand it of the essential Wisdom of God, Christ Jesus; the Jerusalem Targum of Genesis 1:1; is, "by wisdom God created", &c. and this serves greatly to set forth the dignity and excellency of Wisdom, or Christ, and so the happiness of that man that finds him; with this the account of him is closed and crowned; by understanding hath he established the heavens: or prepared, adorned, and beautified them, by placing the luminaries in them, and directing their station, motion, and influence; the making of the heavens, with all the host of them, is ascribed to the essential Word or Wisdom of God, Psalm 33:6.

By his knowledge the depths are broken up,.... From whence fountains and rivers flow, and whereby that great cavity was made which holds that large confluence of waters called the sea, Genesis 1:9. Some refer this to the breaking up the fountains of the great deep at the flood, Genesis 7:11; and others to the dividing of the waters of the Red sea when Israel came out of Egypt, Psalm 78:13; all wonderful works of divine wisdom, and show the greatness of him, in whom are "hid all the treasures of wisdom and knowledge", Colossians 2:3, by whom they were done; and the clouds drop down the dew; which makes the earth fruitful, and is put for all the blessings of nature, Genesis 27:28; the drops of dew are begotten by the Lord, they have no other father but him; the vanities of the Gentiles cannot produce them; he who fills the clouds with them, from whence they descend, is no other than the mighty God; and such is Christ the Wisdom of God. Some understand this in a mystical sense of Gospel ministers, and of the dew of Gospel doctrine, dropped and distilled by them under the influence and direction of Christ; see Deuteronomy 32:2; but the literal sense is best.

My son, let not them depart from thine eyes,.... Meaning not the things done by Wisdom; though it is good to contemplate his works of creation and providence, which serve to set forth the glory of Christ, and lead into adoring and admiring views of him, and to thankfulness to him; but wisdom, understanding, and knowledge, whereby these things are done, which are but so many names of Christ: we should always set him before us, keep him always in view, be ever looking to him by faith, and never suffer him to depart from our eyes; we should always have in sight his divine Person for our acceptance with God, the greatness and glory of it to encourage our faith and hope in him; we should keep in view his righteousness for our justification, and which we should ever make mention of at the throne of grace, and hold it forth in the hand of faith against all charges and accusations of law and justice, Satan, or our own hearts; we should be continually looking to his blood for peace and pardon, healing and cleansing; and our eyes should be at all times on his fulness, for fresh supplies of grace, for spiritual food, or the daily bread of our souls, and for spiritual strength and comfort; we should always consider him as the Saviour, and be exercising faith on him as such, for there is no other; and should always look upon him as the Mediator between God and man, and make use of him; and he should be ever before us as our example, both in the exercise of grace and performance of duty, to copy after; and we should always keep sight of him while running our Christian race, as the forerunner for us entered, and as the mark for the prize of the high calling of God. And not only Wisdom, or Christ, but all the things that are said of him in the context, we should never lose sight of; the exceeding great gain got by him, the superlative preciousness of him, the fulness of blessings in both his hands, the pleasantness and peaceableness of his ways, the usefulness of him as a tree of life to those that lay hold upon him and retain him, and the works of nature and providence done by him, Proverbs 3:14. Moreover, this may include all the truths and doctrines of Wisdom, or Christ; for, if the law and its precepts were to be upon the hands and as frontlets between the eyes of the Israelites, and so be ever in sight, then much more the doctrines of the Gospel, Deuteronomy 6:8. It is observable that the Septuagint here makes use of the same word the apostle does in Hebrews 2:1; speaking of Gospel truths; See Gill on Hebrews 2:1; these are meant in the next clause; and some by a transposition place them thus, "let not sound wisdom and discretion depart from thine eyes, keep" them; for by sound wisdom is meant sound doctrine, the wholesome words of Christ, the solid and substantial truths of the Gospel. The Vulgate Latin version renders it, "keep the law"; but the Syriac version, much better, "keep my doctrine", the doctrine of the Gospel; which also is meant by discretion, or "counsel" (d), as some render the word, and as the Gospel is called, Acts 20:27; this should be kept; the doctrines of it should be held fast and not let go, or be departed from; and the ordinances of it should be observed and kept, as they were delivered, from a principle of love, and a view to the glory of Christ; the advantages arising from them follow. (d) Sept. "consilium", Arabic version.

So shall they be life unto thy soul,.... Give it a better life than it naturally has, though immortal; Christ is both the spiritual and eternal life of the souls of those that look unto him by faith; and his Gospel, and the doctrines of it, are the means of reviving drooping saints, and of quickening them to the discharge of their duty; wherefore both he and they should be kept in continual view, and held fast; and grace to thy neck; an ornament to that and to the whole man; how ornamental is Christ and his righteousness to a believer! how lovely is the person that is steady in his principles, and regular in his practices! who stands fast in the truths of the Gospel, and whose conversation is as becomes it! see Proverbs 1:9.

Then shall thou walk in thy way safely,.... In the way of thy duty and business, without fear of any enemy; having in sight the Captain of salvation gone before, and walking in such ways of pleasantness and peace as Wisdom's are; and having such a lamp to the feet, and such a light unto the paths, as the Gospel and its doctrines be; and thy foot shall not stumble; at the word and the truths of it, as some men do, being thereunto appointed; and at Christ, the stumbling stone laid in Zion, particularly at his justifying righteousness; see 1 Peter 2:8.

When thou liest down thou shalt not be afraid,.... That is, when thou liest down on thy bed at night in order to take sleep, having committed thyself into the hands of a faithful Creator and covenant God and Father, and of Christ the Redeemer and Wisdom of God; thou shalt not be afraid of thieves breaking in to hurt thy person or rob thee of thy property, or of fire to consume thy dwelling and substance, and of nocturnal apparitions and diabolical spectres deceiving thy sight and disturbing thy mind: or when thou art "asleep" (e), for so the word also signifies; thou shall not be surprised out of it with any of the above things, or terrified in it with uneasy imaginations, anxious cares, and distressing dreams; yea, thou shalt lie down, and thy sleep shall be sweet; free of all uneasy thoughts and cares, sound and refreshing, pleasant and comfortable, like that of the labouring man, Ecclesiastes 5:12; see Psalm 4:8. This epithet of "sweet" is often given to "sleep" in poetic writings (f). (e) "dormieris", V. L. "eum dormies", Vatablus. (f) , Homer. Odyss. 7. v. 289. & 19. v. 511. Theocrit. Idyll. 11. v. 22, 23.

Be not afraid of sudden fear,.... Of anything terrible that comes unawares, unthought of, by any of the above things mentioned in the preceding note; or by any rumours and reports of danger being near at hand; always think thyself safe in the arms of Wisdom, and under the care of Israel's keeper, who neither slumbers nor sleeps; neither of the desolation of the wicked when it cometh; either of the desolation which wicked men threaten to bring, and are suffered to bring, upon the godly for the sake of religion; either on their persons or goods, since suffering at their hands in such a cause is to the honour of saints, and for the glory of God; or of the desolation which comes upon the godly, for God is able to deliver him from it, as Noah and his family from the universal deluge, and Lot and his family from Sodom and Gomorrah; or if they promiscuously fall in it, nevertheless it will be well with them to all eternity.

For the Lord shall be thy confidence,.... The object of it, in whom thou shall put thy confidence, and be safe and secure from all fear and danger: or "the Lord shall be in thy confidence" (g); shall support thee in it, and maintain that, so that thou shalt not cast it away; the word used has sometimes the notion off oily in it, and Jarchi, from the Jerusalem Talmud, produces a sense agreeable to it; "the Lord shall be in things in which thou art foolish;'' which, how absurd it may seem to be, will admit of a good interpretation; that the Lord will be with Wisdom's followers in things which may seem foolishness to the world; as Christ, the things of Christ, and the things of the Spirit of Christ, the Gospel, and the doctrines of it, are. The Targum is, "the Lord shall be thine help,'' in all times of distress, difficulty, and danger; and shall keep thy foot from being taken; in the snares of sin, temptation, and mischief; in those which Satan and the world lay for God's people; from these the Lord preserves them; wherefore happy are those that have an interest in Christ, who find and enjoy him. (g) So Montanus, Vatablus, Michaelis.

Withhold not good from them to whom it is due,.... Honour, reverence, and tribute, to civil magistrates, Romans 13:7; just payment of debts to creditors, and alms to the poor, which, by what follows, seems to be chiefly intended; and the Septuagint render it, "do not abstain to do well to the needy;'' and Aben Ezra interprets it of the poor; to them alms are due because of their wants, and by the appointment; of God; hence called "righteousness", in some copies of Matthew 6:1; so money kept from the poor "mammon of unrighteousness", Luke 16:9. They are, as the word in the Hebrew text signifies, "the owners thereof" (h): rich men are not so much proprietors of good things as they are God's alms givers or stewards to distribute to the poor; and, as often as men have opportunity, they should do good in this way to all, especially to the household of faith, Galatians 6:10; this will hold true, as of temporal good things, so of spiritual; as good advice, exhortation, and doctrine. The Vulgate Latin version is, "do not forbid him to do well that can"; which sense is favoured by Jarchi: and as we should not abstain from doing good ourselves, so neither should we forbid, hinder, or discourage others; but the former sense is best; when it is in the power of thine hand to do it; not to hinder others, as Jarchi, but to do good; when a man has a sufficiency in his hands to do good with; has not only enough for himself and his family, but something to spare; when he has both opportunity and ability; and when he can do it at once and without delay, as follows. (h) "a dominis suis", Vatablus, Mercerus, Gejerus, Michaelis.

Say not unto thy neighbour,.... Either to whom thou art indebted, and who comes for the payment of a just debt; or to any poor and indigent person that applies for alms: go, and come again, and tomorrow I will give; go home, and come tomorrow, and I will pay thee what I owe thee; or do not trouble me now, come another time, and perhaps I may relieve thy wants: this should not be said, because a man cannot be sure of tomorrow that he shall ever see it; nor may it be in the power of his hands, should he live unto the morrow, to do as he promises; his substance may be taken from him; and besides, in the mean time, the poor object may perish for want of relief; when thou hast it by thee; money to pay thy debts with, or to give alms to the poor; and therefore should give readily and at once, and not make any excuses and delays; "bis dat, qui cito dat". Some make this to be part of the covetous man's words, saying, "and there is with thee"; or thou hast enough, thou hast no need to ask of me; thou hast what thou askest; thou art not in want; thou art richer than I; but the other sense is best. The Septuagint and Arabic versions add, "for thou knowest not what the day following may bring forth;'' or may happen on it.

Devise not evil against thy neighbour,.... Or, "plough not evil" (i); turn not up thy heart to find evil against thy neighbour, as the earth is turned up by the plough; see Hosea 10:13. Do not contrive and form schemes in thy mind and thoughts to do him any injury, in his name and character, in his person, property, or family: a good man should devise all the good he can to his fellow creatures, but not evil to any; especially to his neighbour, and as described in the next clause; seeing he dwelleth securely by thee; having a good opinion of thee, and not suspecting any ill design against him, thinks himself, goods, and family, in safety; and is under no concern to provide for his security, placing his confidence in thee, and perhaps to such a degree as to entrust with his secrets. Now to project evil against such a man is exceeding base; it is doubly sinful; this is an aggravation of the iniquity. (i) "ne ares", Amama.

Strive not with a man without cause, Either by words, in a wrangling, quarrelsome, and contentious way, for mere trifles; when there is no foundation for it, no just reason given to form a complaint, or pick a quarrel upon; or by deeds, by lawsuits, when there is nothing to proceed upon; or it is so trifling, that it is not worth while to litigate it or contend about: such, who strive either way, are far from following the example of Wisdom or Christ, and from taking his advice, Matthew 12:19; if he have done thee no harm; no real hurt to thy person, nor injury to thy substance; if he has not abused nor defrauded thee, nor taken any thing from thee by force or fraud, nor withheld from thee what is thy right and due. But otherwise the laws of God and man ought to take place; right may be sought for, and justice should be done.

Envy thou not the oppressor,.... The man that gets wealth and riches by acts of injustice, by oppressing the poor, by rapine and violence; do not envy his prosperity, and the substance he is possessed of; do not wish to be in his place and circumstances, to enjoy his affluence and ease; do not look upon his happiness with an envious eye and a fretting heart; he is far from being a happy man; his end will be bad; see Psalm 37:1; and choose none of his ways; which he has used to get his riches in; do not follow him in them; for should you do as he has done, and get ever so much, since this would be with the loss of your souls, of what advantage would it be? He makes the best choice that chooses the "good part" that shall not be taken away, Luke 10:42; Christ, and the ways of Christ.

For the froward is abomination to the Lord,.... The perverse man, that pleases not God, and is contrary to all men, as the Jews were; one froward in his words and actions: "who transgresses the law", as the Arabic version renders it; one that acts contrary to the nature, will, and word of God; and such an one is not only abominable in his sight, but an "abomination" itself; it is sin, which is that abominable thing that God hates, that makes him so: and the Targum is, "for iniquity is abominable before the Lord;'' but his secret is with the righteous: not such who are outwardly so to others, or trust in themselves that they are righteous, or seek for righteousness by their own works; but such who are justified by the righteousness of Christ, which faith receives from him, and in consequence of which a man lives soberly and righteously: with these the "secret" of the Lord is; of his love, grace, and favour, which was from everlasting, and is manifested in regeneration; of his purposes of grace, with respect to election, redemption, calling, and adoption, which is made known in effectual calling; of his covenant, as that he is their covenant God, Christ is their covenant head and Mediator, and that they have an interest in all the grace, blessings, and promises of it; of the Gospel, and the several mysteries of it, which are so to carnal men; of his providences, what he is doing, or what he is about to do, and will do hereafter, Amos 3:7; and of communion and fellowship with him. The phrase denotes friendship and familiarity; God deals with the righteous as a man does with his intimate friend, converses freely with him, and discloses his secrets to him: and the word is rendered "confabulation" by the Targum, Syriac, and Vulgate Latin versions; see Job 29:4.

The curse of the Lord is in the house of the wicked,.... The wicked man, being a transgressor of the law, is under the curse of it; and all that he has, his house, his substance, his very blessings are curses; see Malachi 2:2; he is accursed amidst his greatest affluence, and sometimes from a plentiful estate is reduced to penury and want: and Aben Ezra interprets it, "the curse of want"; and the Vulgate Latin version is, "want from the Lord is", &c. but he blesseth the habitation of the just; the righteous man, as before described; he is blessed himself, having the righteousness of Christ imputed to him, and his sins forgiven him for his sake; and what he has of worldly substance, though it be ever so little, he has it with a blessing; and therefore it is better than the riches of many wicked men; his house, though it is but a courage, as the word (k) here signifies, is blessed with the presence of God in it; his family, his children, and servants, are blessed, having his instructions and example, and especially when made effectual by the grace of God; as the house of Obededom was blessed for the sake of the ark, so is a just man's house, being a "bethel", an house of God, blessed on account of his worship in it; see 2 Samuel 6:11. (k) "tugurio", Montanus; "tugurium, vel casam pastoritiam", Gejerus.

Surely he scorneth the scorners,.... That make a mock at sin, a jest of religion, that scoff at the doctrines of the Gospel and the professors of it; these the Lord looks upon, laughs at, and has them in derision. The Greek version and two apostles render it, "he resisteth the proud", 1 Peter 5:5. Such who are haughty and arrogant, that exalt themselves and despise others; as those of a pharisaical spirit are and do, are abhorred and despised by the Lord; he sets himself against them, is their enemy, "and scatters them in the imagination of their hearts", Luke 1:51. L'Empereur observes (l) that this version is quite agreeable to the Hebrew text and the sense of Jewish writers: R. Alshech says, that rendered "scorners", are such who will not look upon the divine Being, but go on boldly in sin, as if there was no God; and Kimchi explains the word by who exalt themselves, or are proud; and because proud men yield to none, but resist others, hence the verb is used, by the Septuagint, to resist; agreeably to which the Targum is, "he shall drive away;'' and Alshech, "he shall destroy;'' and Gersom, "God shall make others mock them;'' which is, to resist them; but he giveth grace unto the lowly; or humble souls; such who are made truly sensible of sin, and lie low in their own sight on account of it; who, sensible of the imperfection and insufficiency of their own righteousness, submit to the righteousness of Christ; ascribe their salvation, and all the blessings of it, to the free grace of God; own the deficiency of their duties, and disclaim all merit in them; think the worst of themselves, and the best of others; and humble themselves under the mighty hand of God, and are patient under every adverse dispensation of Providence; knowing what their deserts are, how undeserving of any favour, and how deserving of the divine displeasure. Now God first gives grace to these persons to make them thus humble and lowly which they are not naturally, and then he gives them more grace, according to his promise; and it is in proof of God's giving more grace to such persons that the Apostle James produces this passage, Proverbs 4:6. Grace is God's gift, first and last, what is had in first conversion, in after supplies, and for perseverance to the end: sanctifying, justifying, pardoning, and adopting grace, are the pure gifts of God, of his own favour and good will, without any merit, motive, or condition in the creature; and which he gives liberally and bountifully; for not favour with men is here meant, as some think, but the grace of God. (l) Not. in Mos. Kimchi p. 34, 35.

The wise shall inherit glory,.... The wise are the same with the just and lowly before mentioned, to whom God gives grace, and to these he gives glory. The "wise" are such who are so, not in a natural, civil, or notional sense, or that are wise in the things of nature, in civil affairs and in speculative matters of religion; but in a spiritual sense, who are wise unto salvation; who know themselves, the sinfulness of their nature, their inability to do that which is good, and their want of righteousness to justify them before God; who are sensible of the sickness and diseases of their souls, their spiritual poverty, and their great folly and ignorance with respect to things of a spiritual nature; who know Christ, and him crucified, the way of peace, pardon, righteousness, and salvation by him; that know him, not only notionally, but so as to apply unto him, and rest on him for salvation; who build it on him the foundation, on him only, and give him all the glory of it; and who have also a competent knowledge of the Gospel, and a comfortable experience of the truths of it; and who take up a profession of religion upon such an experience, and hold it fast without depending on it, and have a conversation becoming it, walking circumspectly, not as fools, but as wise. Now these shall "inherit glory"; not the glory of this world, or honour among men in it; but the glory of another, of which the glory of this world, and of, he most excellent things in it, is but a faint resemblance: it is unseen, inconceivable, and incomparable; it is an eternal glory which Christ is entered into, and the same the Father has given him; and will lie in the vision of God, and communion with him; in beholding the glory of Christ, and in having a glory put upon them both in soul and body: and this they shall enjoy as an inheritance; not by purchase or acquisition, but by free gift; as a bequest of their Father; which comes to them as children, through the death of Christ the testator, and will be possessed for ever, as inheritances run; but shame shall be the promotion of fools; not fools in a natural, but in a religious sense; such who know not themselves, nor the way of salvation; who mock at sin, and scoff at religion: these and everyone of these "shall take" or "lift up shame" (m), as their part and portion, alluding to the heave offering under the law, in opposition to the glory the wise shall inherit and possess. Or, "shame shall lift up fools" (n); hold them forth, and make them manifest and conspicuous: all the promotion they shall be raised unto will be only shame and confusion, if not in this world, yet in that to come; for, when they shall rise from the dead, it will be "to shame and everlasting contempt", Daniel 12:2. The Targum is, "fools shall receive tribulation;'' that shall be their inheritance in the other world. (m) "unusquisque stultorum suscipit, vel sustinet, ignominiam", Vatablus. (n) "Stolidos vero tollit ignominia", Junius & Tremellius.

findeth--literally, "reaches," or "obtains by seeking." getteth--literally, "draws out," as metals by digging.

rubies--gems, or pearls.

Wisdom personified as bringing the best blessings (compare Mat 6:33; Ti1 4:8).

Her ways--such as she directs us to take.

sound wisdom--(compare Pro 2:7). let . . . eyes--that is, these words of instruction.

Promptly fulfil all obligations both of justice and charity (compare Jam 2:15-16).

Do not abuse confidence and avoid litigation.

Reasons for the warning. froward-- (Pro 2:15). secret . . . righteous--in their communion (Amo 3:7).

curse . . . wicked--It abides with them, and will be manifested.

The retribution of sinners, as in Psa 18:26.

Hear, ye children, the instruction of a father,.... Either of God their father, as Gersom interprets it; or rather of Solomon their father: and so he recommends his instruction from the relation he stood in to them; for, since he was their father, he would give them no bad instruction; and, since they were his children, they ought to receive it: by whom are meant, not his children in a natural sense, or the children of his body; but his disciples, such who applied to him for knowledge, and whom he undertook to learn; and attend to know understanding; what would serve to enlighten, enlarge, improve, and inform their understandings; what would lead them into the knowledge and understanding of things divine and spiritual, and which would be worth knowing; and of having their understandings stored and enriched with.

Here we have, I. The invitation which Solomon gives to his children to come and receive instruction from him (Pro 4:1, Pro 4:2): Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God? Ti1 3:4, Ti1 3:5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (Pro 4:2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law. II. The instructions he gives them. Observe, 1. How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, Pro 4:3, Pro 4:4. Observe, (1.) His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Gen 17:19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, Sa2 12:25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (Kg1 1:6), as also in Absalom. (2.) What his parents taught him he teaches others. Observe, [1.] When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints. [2.] Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jer 6:16. [3.] Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, Ti1 5:4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Psa 78:6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us, Ti2 2:2. [4.] Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them, Ti2 3:14. 2. What these instructions were, Pro 4:4-13. (1.) By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. Deu 6:7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself. [1.] He recommends to him his Bible and his catechism, as the means, his father's words (Pro 4:4), the words of his mouth (Pro 4:5), his sayings (Pro 4:10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils - psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (Pro 4:10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it, Heb 6:7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (Pro 4:4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, Joh 7:17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (Pro 4:5), as fearing they will be too great a check upon thee, but take fast hold of instruction (Pro 4:13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad. [2.] He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam - Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God, Pro 1:7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding, Pro 4:5. And again, "Get wisdom, and with all thy getting, get understanding, Pro 4:7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate, Pro 8:34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (Pro 4:5), forsake her not (Pro 4:6), let her not go (Pro 4:13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (Pro 4:6), and embrace her (Pro 4:8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her, Pro 4:8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom. (2.) By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider, [1.] It is the main matter, and tha…

For I give you good doctrine,.... Whose author, matter, use, and tendency, are good, and therefore should be received; so the Gospel is called, 1 Timothy 4:6; and no other is here meant: it is the doctrine concerning Wisdom or Christ, as the following verses show; which serves to exalt him, and makes for the good and welfare of immortal souls; and such is the doctrine of the Scriptures, of Christ and his apostles, even all the doctrines and truths of the Gospel; forsake you not my law; or "doctrine" (o); not the law given on Mount Sinai, as Gersom interprets it; but the doctrine of Christ, which goes out from Mount Zion: this the children of Wisdom should not neglect, relinquish, drop, or depart from; but should keep it, and abide by it. (o) "doctrinam meam", Junius & Tremellius, Piscator, Amama; "instructionem meam", Schultens.