A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 2
CHAPTER. II.
Verſe 1. My ſonne, if thou wilt receiue my words, and hide my commandements with thee.
THe wiſedome and ſpirit of God hauing denounced moſt fearfull and vnauoidable iudgements againſt obſtinate cōtemners, doth leaue them, and commeth now to teach and incourage ſuch as will be tractable whom in this chapter hee aſſiſteth partly by precepts, preſcribing the duties which they are to performe, and partly by promiſes, aſſuring them of the good ſucceſſe, which they ſhall not faile to finde. The duties are ſet downe generally in this firſt verſe, and more particularly in three next following.
The generall dutie is to giuegive due intertainment to Gods holy meſſages firſt by receiuing his words, not onelyonly to heare them when they are graciouſly tendered, but gladly and willingly embrace them with vnderſtanding, and ſo to be affected and moued in heart with the power of them, as to deſire and endeuour to obey them, and then by hiding his commandements to keepe them carefully being receiued, which is expreſſed and made lightſome by a compariſon taken from the charineſſe of men, in preſeruing of their money, their iewels, or ought elſe that is precious vntounto them: for ſuch things they vſe to lay vp ſafely, and keepe them vnderunder locke and key, that they be not robbed and beguiled of them.
Verſe 2. And cauſe thine eares to hearken to wiſdom, and incline thine heart to vnderſtanding.
THe particular duties are the exerciſe of theſe meanes, whereby knowledge and grace is obtained: which being foure in number, two are contained in this verſe, and in the third, and the laſt in the fourth. The former of the two is the attention of the eare, not hearing onelyonly but hearkening, and diligent heed taking, to that which is ſpoken, making the eare to attend and hearken. The latter in place, though firſt in order, is the deſire of the ſoule, which metaphorically, and by a compariſon from corporall ſubſtances, hee calleth the bowing of the heart, the inforcing of it by the helpe of the ſpirit, to be religiouſly affected at Gods ſacred ordinances.
Verſe 3. Yea if thou calleſt for …iſdome and lifteſt vp thy voyce for vnderſtanding.
TO the two former duties, he conditioneth with them to adioyne a third, if they would auaile to get grace, and that is prayer; the manner whereof is preſcribed in the words of crying and lifting vp of voyce, importing the feruency of it, that it ought to be ardent and earneſt.
Verſe 4. If thou ſeeke her as ſiluer, and ſearch for her, as for hid treaſures.
THe fourth meanes is here laſtly preſcribed, that ſtudy and induſtry be vſed, by reading, hearing, conferring, and meditating, &c. And this is ſet forth by a compariſon, as men dig for ſiluer, euen with as much paines, great coſt, earneſt affection, and conſtant continuance therein till we hauehave found it, euen as the worldly man doth for ſiluer or gold, or any treaſure which is hid in ſome cloſe, ſtrong and ſecret place, as in the ground or within a wall, whether men cannot come, but by toile and great labour: and yet not impoſſible to bee compaſſed by paines taking.
Verſe 5. Then ſhalt thou vnderſtand the feare of the Lord, and finde the knowledge of God.
AFter the preceps and inſtructions, followeth the promiſe of good ſucceſſe to eueryevery one which is tractable to obſerue theſe conditions propoſed, he ſhall vnderſtand the feare of the Lord, his heart and conſcience ſhall experimentally bee acquainted with true piety and religion, and ſoundly alſo ſeaſoned with an holy illumination, and made iudicious in the ſcriptures, and doctrines of faith: ſo that he ſhall be well able to diſcerne betweene light and darknes: betweene truth and errors, in meaſure competent for his ſaluation.
Verſe 6. For the Lord giueth wiſdome, out of his mouth commeth knowledge and vnderſtanding.
THeſe words are added for a double vſe, as well to be a confirmation of the promiſe, as an amplification of that excellent gift which is promiſed, and they aptly ſerue for both. For (touching the former) how ſhould they which in due manner ſeeke wiſdome miſſe of it, ſeeing that he which incourageth them to labour for it with aſſurance of obtaining it, is he which hath the diſpoſing of it, and that is Iehouah himſelfe, the eternall, vnchangeable, and alſufficient, who can eaſily worke it with a word, as the manner deſcribed importeth, out of his mouth commeth vnderſtanding. That is by his bleſſing, it being in a borrowed ſpeech aſcribed to God, which properly belongeth to man, who commonly make their promiſes and appointments by the words of their mouthes: in like manner (though the Lord being a ſpirit hath no vſe of mouth, or other corporall members, and being omnipotent, his will carrieth power enough, without the helpe of words) yet for our weake capacity that which he effectually worketh, is imputed to the force of his words, as Mat. 4. 4. Man ſhall not liue by bread only, but by eueryevery word that proceedeth out of the mouth of God. Lam. 3. 38. Out of the mouth of the moſt high proceedeth not euill and good? Ionah 2. 10. And the Lord ſpake vntounto the fiſh, and it caſt vp Ionah vponupon the drie land. And touching the latter, namely the amplification, whoſoeuer ſhal heedfully attend to the purpoſe of the holy Ghoſt, may euidently perceiue that wiſedome is in this verſe, and the two next extolled and ſet forth by the cauſe, the glorious and bountifull author thereof: and in the reſt that follow, is commended by the effects, the ſingular and admirable fruites of it. The author wee ſee is the Lord Iehouah, the onelyonly originall, perfect, abſolute, and eternall being, and that out of his moſt gracious mouth it proceedeth.
Verſe 7. He hath laid vp true ſubstance for the righteous: he is a ſhield to them that walke vprightly.
Verſe 8. That they may keepe the paths of equitie: and hee preſerueth the way of his Saints.
HAuing had occaſion to ſpeake of Gods beneficence, in beſtowing that diuine and celeſtiall gift of wiſedome, he proceedeth further to inlarge his praiſes, for the effects of his
goodneſſe, where may be noted:
1. The ſpeciall fauours which hee ſheweth.
2. To what manner of perſons they doe belong.
The fauours here mentioned are, prouiſion and protection▪ The former whereof is ſet foorth by a ſimilitude from prouident fathers, who take care for their children, and not onelyonly maintaine them with foode, and other neceſſaries, while they are young, but carefully get, and lay vp to make them a ſtock, when they come to age: So, and better dealeth the Lord for his ſonnes and daughters: for whereas men gather corruptible goods for theirs, which many times come to nothing, and they hauehave no vſe of them, hee hideth that which is a being (as the word ſignifieth) for his: they ſhall be ſure to enioy the benefit of it; the treaſures of grace, ioy, and glorie, are ſafely reſerued for them. The latter is of two ſorts, the one corporall concerning the outward man, as ſafetie from bodily enemies, and externall dangers, which is alſo declared by a borrowed ſpeech, he being called a ſhield, that will intercept all noiſome ſtrokes, and practiſes, that none of them ſhall light vponupon his people, to hurt them, though for their triall, humilitie, and other profitable vſes, they may be afflicted by them. The other is ſpirituall concerning the inward man, as ſafetie from ſinne, and Satan, and apoſtaſie, that notwithſtanding, by theſe enemies of the ſoule, they are in perill either to be miſled through craft, or to bee thruſt out of the right way, through violence, yet they ſhall keepe the paths of equitie; they ſhall perſeuere, and proceede in their vertuous courſes. And why? For he preſerueth their way, he doth as it were eſtabliſh and gard them in their weldoing by his grace, from the force and power of their owne corruptions, and the diuels temptations, and wicked mens euill counſels, and the worlds allurements, yea hee directeth, and by his prouidence proſpereth the purpoſes, words, actions, and the whole courſe of their liues. Now he deſcribeth thoſe, for whom this prouiſion is made, and to whom this protection pertaineth diuerſly: firſt from their truth and ſinceritie, calling them righteous ones. Secondly, from their holy conuerſation, that they walke vprightly. Thirdly, from their happie eſtate, that they are the Saints of the Lord: the deriuation of the Hebrew word importeth ſuch as to whom God ſheweth merciemercy, and ſo are made alſo godly, and mercifull. So much for the cauſe of wiſedome, now follow the effects.
Verſ. 9. Then ſhalt thou vnderſtand righteouſnes, and iudgement, and equitie, and eueryevery good path.
THe effect of wiſedome, which hee here beginneth to intreate of, is the vigour and efficacie of it, whereby they are induced and made able to doe that which is good, as theſe words declare, and become circumſpect and cautious to ſhun that which is euill: as will appeare in the ſequell of that which followeth. Then, when thou haſt applied thine eares, & heart to wiſedome: when thou haſt called for vnderſtanding: when thou haſt diligently ſought for it, and found it, the Lord beſtowing it vponupon thee, then ſhalt thou vnderstand, both know, & iuditiouſly exerciſe iuſtice, that which is lawful & right, and iudgement, prudence and good diſcretion, and equity, faithfull and plaine dealing, and eueryevery good path, all good courſes of righteouſneſſe and religion. And that he meaneth a practicall knowledge, and not an intellectuall onelyonly, it may bee ſeene by conference with other places; as chap. 8. v. 20. I cauſe to walke in the way of righteouſnes, and in the middest of the paths of iudgement. And in the firſt chapter, verſ. 3. To receiue instruction, to doe wiſely by iustice, and iudgement, and equity. See more there.
Verſ. 10. When wiſedome entreth into thine heart, and knowledge delighteth thy ſoule.
Verſ. 11. Then ſhall counſell preſerue thee, and vnderstanding ſhall keepe thee,
Verſ. 12. And deliuer thee from the euill way.
HAuing in few words, but very ſignificant, expreſſed the force of wiſedom in conducting & inabling men to that which is good; he is now about to declare the vertues of it, for conſeruation againſt that which is euill: it is by a borrowed manner of ſpeech, or figure which we call Proſopopeia, compared to a watch or guard, ſuch as Princes and great men are wont to hauehave about them for the ſafety of their perſons; and therefore it is ſemblably ſaid in the eleuenth verſe, (containing the ſumme of all) that counſell ſhall preſerue thee, and vnderstanding ſhall keepe them; their ſoules ſhall be as ſafe by the power thereof, as the bodies of thoſe which hauehave a band of armed men to waite vponupon them. Heereunto in the tenth verſe he maketh a paſſage, by teaching him that would receiue defence from wiſedome, how he muſt be prepared for it: and afterwards in the twelfth, and thoſe that follow, hee ſpecifieth the principall hurtfull things from which hee ſhall bee protected. In the preparation are two things required; firſt, that Wiſedome come not into the head only, ſo as it be vnderſtood, or may be diſcourſed of; but into the heart, to ſeaſon the conſcience, and that it be ſingularly loued, which wil produce this effect, that knowledge ſhall delight the ſoule, be pleaſant vntounto it, as beautifull ſights are to the eyes, according to the proper ſignification of the word; or as meate and drinke are to the hungry and thirſtie, or any thing which we relliſh well, in which ſenſe the word is alſo ſomtimes vſed, as Prou. 9. 17. His bread is pleaſant, &c. The hurtfull things from which wiſedome will defend a man, are of two ſorts; ſome are reall, or actuall, as the euill way, wicked behauiour, ſinfull attempts, exorbitant courſes: ſome are perſonall, as meanes and cauſes of the former, and theſe mentioned in the latter ſtreame of the twelfth verſe, and more fully in thoſe that next enſue it.
Verſ. 12. And from the man that ſpeaketh peruerſe things.
SAlomon hath ſhewed the actuall euill, the wicked courſe of life, from which the louers of wiſedome ſhall bee ſhielded. And now hee proceedeth to promiſe them ſafety alſo from the means thereof, ſuch peſtilent perſons as vſe to entice and corrupt others:
and theſe are
1. Diſſolute men.
2. Whoriſh women.
Both which hee deſcribeth at large, firſt the men, and them by ſundry effects, wherof each one as it were by ſteps ſurmounteth an other: the firſt is their ſpeech, that they ſpeake peruerſe things, tending to the diſhonour of God, and the peruerting of men, as the root and originall of the word importeth.
Verſ. 13. And from them that leaue the paths of righteouſneſſe, to walke in the paths of darkeneſſe.
THe ſecond effect of wicked men is their behauiour, and deeds; (for ill ſpeaking is euer accompanied with ill doing) and theſe are ſet forth by an oppoſition, or compariſon of contraries, whereby their courſe of life is made more odious; and therefore it is ſaid, that they for ſake the paths of righteouſneſſe, which are alſo the pathes of light, to walke in the pathes of darkeneſſe, which are the waies of ignorance and iniquity; as if he ſhould hauehave ſaid, they turne from the right way of knowledge and obedience, which leadeth to ſaluation, and trauell in the waies of ſinne towards deſtruction: and their fault herein is ſo much the fouller, in that they goe not aſtray by meere error, or infirmity of their nature, as if they could not learne, or neuer were directed to a better way; but againſt their knowledge, and contrary to the light, they wilfully ſhun that good courſe which is approued of God, and conforme themſelues to the will of Satan, and practiſe that which they would neuer hauehave examined by the rule of the word: for the ſhine thereof would diſcouer the hideouſneſſe of it, and make it appeare to be odious and lothſome.
Verſ. 14. Which reioyce in doing euill, and delight in wicked frowardneſſe.
THe third property and effect of theſe wicked men, is the diſorder of their affections, whereby they aggrauate and much encreaſe the naughtineſſe of their words and actions; for they not onelyonly doe euill, but reioyce therein: they come to it with deſire, they practiſe it with pleaſure, and afterwards are glad of their helliſh exploits; yea they exult, as the other word ſignifieth, they expreſſe that delight which they hauehave taken in ſatisfying their luſts, either by geſture, or countenance, or vaunting, or by ſome meanes or other, and many of them glory moſt of that, whereof they ought to bee moſt aſhamed, as in wicked frowardneſſe; the word is peruerſeneſſe of euill, ſinfull headineſſe in their licentious attempts whatſoeuer.
Verſ. 15. Whoſe waies are peruerſe, and they are obstinate in their pathes.
THe laſt effect and property of the ſinful miſcreants, is their deſperate incorrigibleneſſe, that albeit their waies bee peruerſe, and all their courſe and carriage bee leaud and damnable, yet they are refractarie in them, and reſolued neuer to amend, but grow worſe like reſty iades, that are ſtill going backwards, when they ſhould proceed in a iourney. Neither will they hearken to him that ſhall teach them by precept, nor yet be willing to follow him that ſhall lead them by example, but are eueryevery way ſo auerſe and froward, that their Miniſter or beſt friends can hauehave no hope or heart to deale any further with them, but may leaue them with a ſigh as men incurable; as the Phyſitian doth him that hath the pangs of death vponupon him, or the Surgeon ſuch a one as is thruſt thorow the heart. They are the ſame whom in the former chapter hee calleth ſcorners, which would none of wiſedomes counſell, but deſpiſed her correction, &c.
Verſ. 16. It ſhall deliuer thee from the ſtrange woman, from the ſtranger that flattereth with her words.
NOw followeth the ſecond ſort of perillous perſons, from which, wiſedome will defend the men that louelove her: ſhe will deliuer them from the euill woman, from the adultereſſe, and all her enticements, with the fruit and end thereof. And
here ſhe is deſcribed by her
1. Qualities.
2. Effects.
Her qualities are, firſt, that ſhe is a ſtrange woman, one with whom thou oughteſt to hauehave nothing to doe: for ſtrange ſtandeth in oppoſition to a mans lawfull wife; all others in that ſenſe are ſtrangers. So, other fire then that which God fent downe from heauen vponupon the altar, and was there continually nouriſhed, was called ſtrange fire; then ſhe is ſaid to be a ſtranger, to be reputed as a forreiner, that hath alienated her ſelfe from God and his people, by her filthy conuerſation. As therefore the Iſraelites might not marrie with women that were aliens, as being the daughters of ſtrange gods; no more ought a member of Chriſt to hauehave company with an harlot, as being as it were of another nation, not ſanctified to the Lord; yea being diſtant from him by birth, as far as the earth is from heauen. Her
effects are
Her leaud and ſinfull behauiour.
The woe and miſery whereunto ſhee bringeth her companions.
Some part of her misbehauiour is mentioned in this verſe, as her ſmooeh and flattering ſpeech, whereby ſhe laboureth to allure vnwarie and heedleſſe perſons, and them with a baite to bring into her net.
Verſ. 17. Which forſaketh the guide of her youth, and forgetteth the couenant of her God.
HEre hauehave we declared vntounto vsus the effects of this ſtrange woman, her diſloyaltie and perfidious behauiour, both againſt her husband and the Lord. She forſaketh her husband both in affection and action, though not perhaps in bodily preſence, as Potiphars wife, and the harlot mentioned hereafter in the ſeuenth chapter had not: neither do all, nor the moſt, but few of them vtterly refuſe their husbands bed; notwithſtanding ſhe liue and lie with him, yet ſhe is ſaid to relinquiſh him, if ſhe keepe not her ſelfe to him onelyonly, and hee enioy her wholly. Now to aggrauate the hainouſneſſe of the offence, Salomon deſcribeth the husband ſo wronged, by his office and authority, and giueth the title of guide, adding withall a circumſtance to make the fault appeare the fouler, that hee is the guide of her youth; euen he whom ſhe firſt loued, to whom ſhee firſt gaue her heart, and hand, and whom God had appointed to her as an head and gouernour, euen when ſhee was young and had moſt need of direction. Then her ſinne againſt God is ſet out, in that ſhe hath broken her faith plighted in the contract, and at the marriage, and ſo is periured, and that againſt the Lord, whoſe couenant this was; not onelyonly for that he ordained marriage to be entred into by ſuch bonds and conditions, but becauſe it was ratified, ſanctified, and eſtabliſhed by his ſpecial preſence, & with ſpeciall inuocation vponupon his name.
Verſ. 18. Surely her houſe tendeth to death, and her pathes to the dead.
THe woe and miſery whereunto the whoriſh woman doth bring her cuſtomers is now to be ſpoken of, and that is no leſſe then deſtruction it ſelfe: for her houſe, the filthineſſe and misbehauiour in her houſe, with the firſt entrance into familiarity with her, tendeth to death; ſometimes of the body, and alwaies of the ſoule, and her pathes, her courſe and order of life will bring him that accompanieth her therein, vntounto the dead, to the ſame eſtate and puniſhment with them, that hauehave formerly periſhed in the ſame ſinne.
Verſ. 19. Whoſoeuer goe in to her, returne not againe, neither attaine they to the way of life.
THe puniſhment of adultery is aggrauated by the certainty of it, and the vniuerſality in reſpect of the offenders, being all almoſt in a deſperate eſtate: and therfore he ſaith, Whoſoeuer goe in vntounto her, returne not againe; none, of what eſtate or condition ſoeuer, that hauehave familiarity, and commit filthineſſe with her, eſcape without miſchiefe, and hardly euer come to repentance, or attaine to the way of life, reforme themſelues, and take a better courſe of life, that they might be ſaued. And ſo theſe words are for the preuention of that wonted obiection oppoſed againſt rebukes and threatnings for this ſinne, we will repent and helpe all. But who doth ſo (ſaith the holy Ghoſt) none that goe in to her returne againe, that is, very few: for it is an hyperbolicall, and comparatiue ſpeech; as if hee ſhould hauehave ſaid, there are none, to ſpeake of, that reforme themſelues, in compariſon of the multitude of them which continue impenitent vntounto death and are damned. This manner of ſpeaking is frequent in the Scriptures. No man calleth for iustice, no man contendeth for the truth. Eſa. 59. 4. There is … that calleth vponupon thy name, neither that ſtirreth vp himſelfe to take hold of thee. Eſa. 64. 7. I hearkened and heard, but none ſpake a right, no man repented him of his wickedneſſe, ſaying, What hauehave I done? eueryevery one turneth to his race, as the horſe ruſheth into the battell. Ierem. 8. 9.
Verſ. 20. That thou maiest walke in the way of good men and keepe the pathes of the iust.
THe vertue of wiſdome hath been commended, for the protection and defence which it yeeldeth againſt wicked waies, and ſinfull people, which now he amplifieth by the contrary, ſhewing the benefit of it for direction to good waies and the example and ſociety of godly perſons, as will bee the better perceiued, if thou looke backe to the twelfth and thirteenth verſes and annex this vntounto them in this manner: It ſh… deliuer thee from the euill way, and from the man that ſpeake…e froward things, and from them that leaue the waies of righteouſneſſe, to walke in the waies of darkeneſſe: that thou maiest walke … the waies of good men, and keepe the waies of the righteous; tha… is, bee conuerſant with them, and conforme thy ſelfe to the… honeſt and holy behauiour.
Verſ. 21. For the righteous ſhall dwell on earth, and the vprigh… ſhall remaine therein.
Verſ. 22. But the wicked ſhall be cut off from the earth, a… the tranſgreſſors ſhall be pluckt out of it.
HEre hauehave we the concluſion of the precedent diſcourſe confirming it firſt by the kindneſſe of God, in way o… promiſe vntounto the good, and then by his contrary iudgements in way of threatning vntounto the euill. Touching the former, he ſaith, that the iust ſhall dwell in the earth, bee protected in ti… of perill, when others periſh, and they and theirs ſhall be eſtabliſhed, ſo long as is good for them, and enioy al ſuch bleſſings of this life, as will doe them moſt good. But the wicked ſhall … cut off from the earth; the vengeance of God ſhall ouerturne their perſons, eſtates, and poſterities, as graſſe is mown down, or weeds are plucked vp, or naughtie trees are rooted out. If any obiect that the godly commonly hauehave leaſt part in the earth, and earthly bleſſings, and are ſooneſt remoued, let him conſider that howſoeuer it ſeeme ſo, yet indeed it is nothing for. For while they liue here the whole earth is theirs, with the vſe of it, howſoeuer the Lord ſeeth it good to put them to a ſpirituall diet, and keepeth them for ſurfeiting of exceſſe, the better to fit them for their heauenly inheritance: and when they are taken away by death, they be tranſlated to immortalitie and glorie. Whereas the wicked enioy that little, or that much which they hauehave, as vſurpers and theeues doe an houſe, which they hauehave broken into and keepe for a few houres, vntil the officers come and apprehend them, and then are they caſt into priſon, or led vntounto execution, they are eiected with a witneſſe, and caſt into perpetuall miſerie.