is oppoſed to hearkening unto God, v. 33. Or, as itis rendred in the Margent, and by divers others, the eaſe or reſt, the peace or tran- quility, as it ſeems to be explained in the next Clauſe m»: Ir cor: monly proves the occaſion of their Ruine, by making them preiump- tuous, and ſecure, and worldly, and proud, and forgetful of God and of their own Erernal happineſs, whereby they provoke God's wrath, and bring upon themſelves ſwift and certain deſtruction. Thus he meets with the common objection againſt the fear of God, taken from the preſent impunity and proſperity of ungodly men. But whoſo hearkneth unco me, (ball dwell ſafely 2», and ſhall be quiet from fear of evil o. | s Or, ſecurely, or confidently, reſting himſelf upon the conſcience of his own integrity, and upon the promiſes and favour of God. o From ſinful and tormenting cares and fears. And asa wicked Man's mind is oft full of anxiety in the midſt of all his outward proſpe- rity and glory, ſo the mind of a good man is filled with peace and joy even when his outward man is expoſed to many troubles. CH AP. IL Solomon exhorteth his ſon to get Wiſdom, 1 4. Teeth him thebene-' fit, he Jbat receive thereby, 5 10: And the evils which he ſhould a- 'poid, 11, 12. The wicked mans ways are delcribed, 13, -—20« An habitation promiſed the righteous, 21. The end of the wicked miſerable,2 2.
hap:7:i. hide my commandments with thee 6 ;
107. . 25 Buc ye * have ſer at naught x all my counſel y, and |
8s Theſe words are ſpoken by Slomon, either, 1. in the name of Wiſdom, as before: or rather. 2. in his own name. 6 Lay them. up in thy mind and heart with care, as men do rheir choiceſt Trea- ures.
2 -So that thou incline thine ear unto wiſdom, and apply thine heart to underſtanding ec 3
c Give thy ſelf to the ſtudy of it with affection and diligence.
3 Yea, if thou cryeſt dafter knowledge, and 7 lifreſt f Heb: s;. up thy voice for underſtanding ; | vef? thy
d To wit, unto God, the only giver of it, v. 6. Heb. if chou [9% ealleſt, inviteſt it to come unto thee; earneſtly deſireſt its conduct. Mat: r3z
4 * If thou ſeckelt her as fiiver, andfearcheſt for her, ** as for hid treaſures e :
e With the ſame unwearied diligence and earneſt deſire and pati. ent expectation under all delays, difappointments and difficulties which worldlings uſe in the purchalc of Riches, or in digging in Mines of $11ver.
5 Then ſhalt thou underſtand f the fear of the LORD g, and find the knowledge of God.
f More perfectly and profitably}; for that very ſeeking and ſtar- ching after it, v. 4. ſuppoied ſome underſtanding. g Whichis the be- g:inning of this Wijdom, Chap. 1% 7. -
6. * For the LORD ft giveth þ wiſdom: out of his mouth # comerh knowiedge and underſtanding. am 1. 5.
h Heb. will g ve, hath promiſed to give it, to wit, to thoſe that FHeb; wil ſo ſeck ir. Whereby he allo teacheth them not to aſcribe any Wiſ- give dom which they may obtain, unto their own Wir and Induftry, bur only unto God's favour and bleſſing. i From his Word, or ap« p»intment and good will; as the word of God is taken, Dent: 8: 3.
7 He layeth up found wiſdom & for the righteous : * heis a buckler to them / that walk uprightly.
k Heb. Eſſnce or Subſtance, either, 1. Solid and true Felicity, OP= poled tothe vain Enjoyments of this World, which are ſaid ro have no Subſtance or Bceing, Prov. 23. 5. Or, 2. true and; fubſtantial Wiidom, which is 1atisfaftory and everlaſting, oppoſed to woridly Witdom, wh ch is but an empty ſhadow of Wiſdom, and peiiſhe:h with us. { To protect and 1ave, them from that miſe chicf and ruine which ſhall befall all wicked men.
8 tHe keepeth * che paths of judgment -», and pre-? __
eeps S0 Gr: *Pſ:146; 94
tKings 34 9, 12,
*Cha:30.5,
ſerveth the way of his Saints » 2m He. guar:ierh and gu deth the paths or ways, #. e. the counſels and ations of good men, as the next clauſe explains this, which are Calltd Paths of Judgm:nt, or, righteous Paths, Judgment being here put for Kigh'eo'ſneſs, as it 1s in Pal. 9g. 4. and oft elſewhere. And keeping of Parhs may be put for keeping them in their Paths, ſo as they ſha.l neither iwerve from them, tor ſtumbleand fall in them. z "The tame thing repeated in other words. | 9 Then 0 jhait thou underſtand righteouſneſs, and judgment, and equity p; yes, every good path q o When thou haſt done thy part expreſſed, v. 1, 2, 3, &c. and God in anjwer to thy deſires hath given thee Wiſdom, wv. 6. or when it 1s with thee, as it follows, v 10. p All the parts of thy dury to Man, as well as the fear of God, v, 5. which contains all duties to zod. Theſc three words aie uſed here, as allo Chap. 1; 3. to ſig 1e the ſame thing. qThe prattice of all vertues and Graces. 10 When wildum c1treth into thine beart r, and knowledge is pieaſant unto thy ſoul ; ; r When thou doſt true'y love it, and paſſionatly deſire it, and aide its precepts in thy Heart, according to P/al, 119 18. i1 Litcietion {hail preſerve thee s, underſtanding (hal keep chee s From wic cd courſes and the miſchiefs which attznd upon them :. asis particularly expreiled in the following Verles. )2 To dehver thee irom the way of tne evil mart ;
from the man that ſpeakerh froward things .
t From following his counſel or example, which others for want of Wiſdom cumonly do. « With deſign to corrupt thy mind and entice thee to evil Principles or Practices.
With the fruits or effects of their wicked devices. W hat was ſweet | in their Mouths ſhall be bitter in their Bellies, and that deſtruction | | Jed darkneſs, as Rom. 13- 12, Ofc. Epheſ. 5. tt, becauſe it comes from
i To wit, from God and from his Counſels and reproofs ; 1o this
Y fon a, if chou wilt receive my words, and * | unchaſt ations ; one kind being put for all the reſt.
13 Who leave the paths of upr ightneſs x, tO walk in
the ways of darkneſs y: x The way of God's Precepts. / 7. e. Of fin, which is oft cal.
darkneſs, igno:ance and error, and loves darkneſs and hates light, and leads tro utter darkneſs.
14 Who rejoice to do evil z, and delight in the fro- wardneſs of the wicked a.
2 Secking and embracing occaſions of fin with diligence and grcedineſs, and pleaſing themſelves both in the prattice and remems= brance of fin, whereas upright men abhor and watch againſt all oc- calions of {in beforehand, and mourn bitterly for it atterwards. 4 Not cnly in their own fins, but in the fins of other wicked men, which ſhews a greater ma'ignity of mind and love to fin.SceRom.1.z 2.