Annotations Upon the Books of Poetry, Proverbs · Chapter 1
CHAP. I.
Verſ. 1. THe Proverbs of Solomon, &c.] The firſt ſix verſes here contain the Inſcription of this Book: & accordingly in theſe firſt words we are told 1. what the chief ſubject of this Book is, to wit, Proverbs, or, as ſome tranſlate it, Parables, certain choice, divine, maſter-ſentences, called by other writers axiomes and apophthegms; for which ſee alſo the Notes Numb. 21.27. & 23.7: & 2ly, who was the authour of it, Solomon, who was wiſer then all men, 1 King. 4.31; ſo that here we are admitted to hear his wiſdome, which to hear the Queen of Sheba came from the uttermoſt parts of the earth, Math. 12.42. Indeed though all Expoſitours agree, that the Proverbs in this book are the chief of thoſe three thouſand which it is ſaid Solomon ſpake, ſee the Note 1 King. 4.32; yet many think that this book was not compoſed by Solomon himſelf, but by ſome other holy man of God, who gathered theſe Proverbs out of the writings of thoſe that had taken them from Solomons own mouth as he ſpake them, & ſo digeſted them into a book, as now we have them. But becauſe 1. it is probably thought by moſt, that the nine firſt chapters, which contain an Introduction to the Proverbs, were written by Solomon; & 2. that which is ſaid Chap. 25.1. Theſe are alſo Proverbs of Solomon, which the men of Hezekiah King of Iudah copied out, may ſeem to imply, that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons, but alſo written by Solomon himſelf; I ſee not why we ſhould queſtion, but that the book it ſelf was of Solomons compoſing: though it ſeems it was afterwards enlarged by ſome other, long after Solomons daies. However obſervable it is, that this is the firſt book of the Scripture that hath the authours name prefixed to it; which is done to make men prize it the more: to which end alſo the following words are added, that he was the ſon of David king of Iſrael; & ſo not only both a prophet, & the ſon of a prophet, David, a man after Gods own heart, by whom he was educated with all poſſible care, but alſo a king, and the ſon of a king, (whoſe words are uſually by men highly eſteemed and regarded) yea the king of Iſrael, which ſhews that theſe proverbs were firſt delivered for the uſe of the Church and people of God.
Verſ. 2. To know wiſedome, &c.] That is, To teach & ſtir up men to know, and that more & more, thoſe things whereby they may become wiſe unto ſalvation, as to live piouſly, &c: and instruction; that is, that way of holineſſe & righteouſneſſe, which by inſtruction is taught men; or rather to make men to know and underſtand the inſtruction of their teachers, as it is explained in the following clauſe, to perceive the words of underſtanding; that is, to conceive & apprehend the wiſe ſayings and profound ſentences of their inſtructours, wherein underſtanding is taught.
Verſ. 4. To give ſubtilty to the ſimple, &c.] That is, To make thoſe ſilly ones, that of themſelves are eaſily induced to believe any thing, prudent and circumſpect, that they may not be miſ-led by the cunning craftineſſe of men, and that they may wiſely manage all their affairs: ſee the Note alſo Pſal. 19.7. And now becauſe young men are uſually thus ſimple, therefore is the next clauſe added, to the young man knowledge and diſcretion.
Verſ. 5. A wiſe man, &c.] That is, The man that truly fears God, & ſo hath withall attained ſome good meaſure of knowledge: will hear; to wit, the words of this book, & conſequently all other holy inſtruction: & will encreaſe learning; that is, will yet farther grow in knowledge, yea and be the more able to teach others: and a man of underſtanding shall attain to wiſe counſels; that is, wiſely to contrive & determine how to manage all his affairs, or to give wiſe counſels for the direction of others. However the drift of this is to ſhew, that theſe proverbs would be uſefull for the learned and the wiſeſt of men, as well as for the ſimple and unlearned.
Verſ. 6. To underſtand a proverb, &c.] That is, ſay ſome, to invent proverbs, or rather to find out the meaning of proverbiall ſpeeches: and the interpretation; that is, to interpret them, either for their own good, or for the edifying of the Church: the words of the wiſe & their dark ſayings; to wit, either by reaſon of the profoundneſſe of the matter therein contained, or by reaſon of the figurative and obſcure expreſſions, wherein after the manner of riddles they are delivered: ſee the Notes Pſal. 49.4. and Judg. 14.12.
Verſ. 7. The fear of the Lord is the beginning of knowledge, &c.] Here begins the introduction to the proverbiall ſentences, contained in the nine firſt chapters, wherein Solomon ſtirs up men to ſeek after that wiſedome which is taught in this book; & accordingly he begins with that which is the beginning & foundation of all ſaving knowledge, The fear of the Lord is the beginning of knowledge; a leſſon that he had learnt of his father David, Pſal. 111.10. for which ſee the Note there. It may alſo be render'd, The fear of the Lord is the principal part of knowledge; that is, not only the foundation, but alſo the top & perfection of it. But fools, that is, ungodly men, ſee Pſal. 14.1. deſpiſe wiſedome, therein diſcovering their folly, and inſtruction, which is the means of getting wiſedome; & therefore their deſpiſing that is a clear evidence that they deſpiſe wiſedome too. The oppoſition that is betwixt theſe two clauſes (which it is evident that Solomon intended in moſt of his proverbs) ſtands thus, The fear of the Lord is the beginning of knowledge, and therefore wiſe men will eſteem highly of this filial fear, without which there is no knowledge any thing worth; but men that fear not God are fools, and therefore deſpiſing the fear of God, they muſt needs deſpiſe knowledge that depends thereon.
Verſ. 8. My ſon, &c.] See the Note Pſal. 34.11: hear the inſtruction of thy father, and forſake not the law of thy mother. Solomon, ſay ſome, ſpeaks thus of himſelf, as deſiring by theſe tearms to expreſſe that he ſpake this with the affection of a father, yea & of a mother too; as we find the like expreſſions often in Paul, as 1 Cor. 3.2. I have fed you with milk, and not with meat, & Gal. 4.19. My little children, of whom I travell in birth till Chriſt be formed in you. But I rather conceive that Solomon undertaking to teach men wiſedome, even from their tender years, (as he had ſaid before verſ. 3.) he doth accordingly here urge upon them, next after the fear of God, that they ſhould carefully obey the pious inſtructions & counſell of their naturall parents, teaching them, and preſſing upon them the law of God. And obſervable it is, that becauſe fathers are fitteſt to inſtruct their children, therefore he ſaith, hear the inſtruction of a father: & becauſe mothers, though not ſo able to inſtruct, yet are wont with great earneſtneſſe to charge them to doe well, therefore he ſaith of them, and forſake not the law of thy mother. And beſides this word, forſake not, doth covertly alſo give warning, 1. that they ſhould not ſlight & reject the advice of a mother, becauſe of the weakneſſe of her ſex; and 2. that they ſhould take heed of that which is the uſuall fault of children, namely to be much affected and guided by the counſell of their mothers whilſt they are young, but then in their grown years to forſake their counſell.
Verſ. 9. For they shall be an ornament of grace unto thy head, and chains about thy neck.] That is, Thy obeying the counſell & inſtruction of thy parents, & walking in thoſe holy waies which they preſcribe thee, will be as ornaments to thee: they will be no burden at all, but will make thee amiable, both in the ſight of God & man. Yea & ſome conceive that hereby alſo is implyed, that God would for this conferre many good bleſſings upon them, which ſhould be an ornament to them, as long life, riches & honours, & a crown of eternall glory heareafter: which may ſeem the more probable, becauſe ſuch ornaments, as chains of gold & jewels, have been uſually given to thoſe that for their wiſdome have been advanced to places of honour; as to Joſeph, Gen. 41.42. & to Daniel, Dan. 5.16. But indeed I rather think that ſeeking here (as is noted upon the foregoing verſe) to train up children in the waies of piety, he uſeth expreſſions ſutable to the affections of children, that do uſually delight in chains & jewels & gay apparel.
Verſ. 11. If they ſay, Come with us, &c.] Having undertaken in the foregoing verſe to diſſwade young men from hearkening to the enticements of wicked men, he inſtanceth here particularly in the inticements of thoſe cut-throats & ruffians that live by robbing on the high way: (for this I conceive the words do plainly hold forth; though under this particular we may comprehend alſo the enticements of thoſe that by oppreſſion and couſenage do utterly ruine men to enrich & exalt themſelves, & that becauſe even this is no better then man-ſlaughter & laying wait for bloud, in Gods account, for which ſee the Note that follows verſ. 19.) And obſervable it is, firſt, in what a confident & jocund manner they expreſſe themſelves, Come with us: as who ſhould ſay, No men live a braver freer life then we do, & having us to ſide with you, who by our number & ſtrength are ſo well able to carry on our deſigns, you need not fear any thing; and 2. that they endeavour to embolden them againſt the feare both of ſhame and puniſhment, by aſſuring them, that they would lurk privily in ſuch cloſe ſecret places, that they would on a ſodain ruſh forth, & ſurprize thoſe that paſſed by, ſo that it ſhould never be known, Let us, ſay they, lay wait for bloud; let us lurk privily for the innocent without cauſe. Yea & the ſame ſome conceive is implyed in their ſpeaking of ſurprizing the innocent without cauſe; and that becauſe ſuch men are wont to travel by the way the more ſecurely & fearleſly. Had they watched to take revenge on any that had wronged them, there would have been more danger in that, becauſe they might well expect, that ſuch men would be the more jealous and watchfull over themſelves: but when they ſhould ſet upon poor ſimple-hearted innocent men, that had never done any thing, for which any man ſhould ſeek to take away their lives, it would be a very eaſy work to ſurprize them. But then withall we muſt know, that Solomons purpoſe was not to ſet down the very words, wherewith ſuch varlets are wont to entice young men to joyn with them in their waies of villany. For it were enough to fright & to beat off a young novice, not yet fleſhed in ſin, to have this at the firſt daſh propounded to him, Come with us, let us lay wait for bloud, &c. And beſides, it would have been more available for the inveigling of ſuch young men, to have pleaded, that thoſe whom they meant to prey upon, were covetous carles, & that they ſhould but take from them what they had before unjuſtly gotten from others, then to talk of ſurprizing the innocent without cauſe. But the holy Ghoſt doth expreſſe their ſollicitations in ſuch odious tearms, only to ſignify, that whatever they might pretend when they ſought to draw young men into their ſociety, it was all one in effect, as if they had impudently expreſſed themſelves thus, Come, let us lay wait for bloud, &c. for this their robberies would end in at laſt; & whatever they might pretend, their own conſciences could not but bear witneſſe againſt them, that they did cauſleſly lye in wait to undoe poor innocent men: ſee the following Note verſ. 16.
Verſ. 12. Let us ſwallow them up alive as the grave, and whole as thoſe that goe down into the pit.] As if they ſhould have ſaid, We will ſodainly & eaſily diſpatch them, & withall make ſuch a clean riddance of them, that there ſhall be nothing left, whereby any diſcovery may be made of what we have done. So that there are two arguments couched in theſe words, whereby they ſeek to draw in the young man they ſpeak to, to joyn in their robberies: to wit, 1. that there would not be the leaſt difficulty in effecting theſe things, which they propounded to themſelves; they would as ſpeedily diſpatch them, & make a prey of whatever they had about them, as a man that is healthfull & luſty falling unawares into a pit is ſodainly brought to deſtruction, or as the grave doth in an inſtant, as it were, ſwallow up & conſume the dead bodies that are laid into it; ſee the Notes Pſal. 55.15. & 124.3: & 2ly, that what they did in this kind ſhould never be known. For whereas it might be objected, that ſome of thoſe they ſought to ſurprize might eſcape from them, or that the dead carkaſes or the bloud of thoſe they ſhould ſlay would be found, & ſo there would be diligent ſearch made to find out thoſe that had done it; this is prevented, by affirming confidently, that they would ſo ſurely diſpatch thoſe they ſet upon, that they ſhould never come to tell any tales of what had been done to them: yea that ſuch a courſe ſhould be taken, that there ſhould be no more appearance of bloud, or of any thing that might raiſe any ſuſpicion of what had been done, then if the earth opening her mouth had ſwallowed them up alive. And then again the multitudes of thoſe they would thus ſurprize & make away may be implyed in this, that they boaſt of ſwallowing them up as the grave, of which Solomon ſaith elſewhere, that it can never be ſatiſfied, Prov. 30.15, 16.
Verſ. 14. Cast in thy lot among us, &c.] Theſe words propound to the young man they labour to inveigle, 1. that he would joyn with them, and try what their lot ſhould be; and 2. that what money he had he would put it into a common ſtock with them, till they had gotten ſome booty. And then withall they imply a promiſe, that as they ſhould get any thing by the waies propounded, they would all have ſhare & ſhare like. Whereas he might fear, that when they came to divide the ſpoil they ſhould get, becauſe they were many, and had been long in league together, and were experienced men in theſe waies, they would put him off with ſome ſmall pittance; therefore they aſſure him that he ſhould have an equall ſhare with any of the reſt, & that, if he pleaſed, determined by lot. And to the ſame purpoſe is the next clauſe, let us all have one purſe: for hereby they imply, either that they would juſtly divide their booties amongſt them all; or that they would all ſpend upon one common ſtock; if they ſpent upon what he had at one time, he ſhould as freely at other times ſpend upon what they had.
Verſ. 15. My ſon, walk not thou in the way with them, &c.] That is, joyn not with them in any of their wicked waies; yea that thou maiſt not be inſnared by them, keep not company with them.
Verſ. 16. For their feet run to evil, & make haſt to shed bloud.] That is, They are carried violently into ſinfull courſes, or to doe miſchief unto poor innocent men; yea they run headlong to the ſhedding of innocent bloud. But, may ſome ſay, why doth Solomon inform young men of this, as of a thing which they knew not, thereby to beat them off from hearkning to ſuch mens inticements, ſeeing they themſelves are brought in before verſ. 11. plainly profeſſing thus much, Come with us, let us lay wait for bloud? &c. I anſwer, To evade this objection, ſome expound the words thus, For their feet run to evil, that is, they run headlong upon their own deſtruction, they make all the ſpeed they can to the gallows, & make haſte to shed bloud, that is, to ſhed their own bloud. But for my part, I do rather look upon this as a farther confirmation of that which is noted before upon thoſe words verſ. 11. to wit, that Solomon did there expreſſe the ſollicitations of that kind of men in thoſe tearms, Come, let us lay wait for bloud, &c. not becauſe he would have us think that they were wont to uſe any ſuch language, but only to intimate that whatever they might pretend, this they would in the concluſion draw them to. Yet withall I ſee not but that Solomon might uſe this as an argument to keep young men from hearkning to ſuch evil counſellors, yea though it be ſuppoſed that they had in expreſſe tearms encouraged them to lye in wait for bloud, ſeeing the drift of theſe words, for their feet run to evil, &c. might be all one in effect as if he had ſaid thus, Mind not ſo much the great riches they promiſe you in theſe waies, as the evil & ſin they tempt you to, which is no leſſe then ſhedding bloud.
Verſ. 17. Surely in vain the net is ſpread in the ſight of any bird.] According to this Tranſlation of ours, there are only two literall expoſitions that can be given of this parabolicall expreſſion. The firſt is, that it is to no purpoſe for a fowler to ſpread a net in the ſight of any bird, becauſe if ſhe eſpies the net, ſhe will not come near it, but will preſently betake her ſelf to her wings, according to that of the Poet, Quaeque nimis patent retia, vitat avis; and for this very reaſon it may be probably thought, that it is in the Hebrew, in the eyes of every thing that hath a wing. And if we ſo underſtand it, that which Solomon might intend thereby may be, 1. to imply the reaſon why thoſe robbers, of whom he had ſpoken, do lurk in thickets, & lye in wait in ſecret places, to wit, becauſe otherwiſe they ſhould be fruſtrated of their hopes & purpoſes, as the unskilfull fowler is when his nets are ſeen; 2. to ſhew how little aſſurance thoſe men have, that run theſe waies, of thoſe great ſpoils which they with ſo much confidence promiſe the young novices they would draw in to be partners with them, as it was expreſſed before ver. 13; & that becauſe, as the bird ſeeing the net or ſnare that is laid for her, doth uſually flie away & evade the danger, ſo the innocent, diſcovering by ſome means or other that there are ſuch men lying in wait for them, do often prevent the danger, and eſcape out of their hands, at leaſt God, who ſees all things that are done upon earth, may by his providence many waies preſerve them from falling into their hands; or 3. rather to intimate, that ſeeing poor ſilly birds will thus eſchew a danger when once they diſcern it, much more ſhould reaſonable men carefully avoid the ſnare that is laid for their lives in the enticement of ſuch wicked wretches, when once it is diſcovered to them. But then the ſecond & the moſt generally approved expoſition that is given of theſe words is this; that the net is ſpread in vain in the ſight of any bird, becauſe though they ſee the net, yet poor ſilly creatures, ſo greedy they are after the bait, they will run into the net, & ſo are taken & deſtroyed: And then that which Solomon would imply hereby is, that juſt ſo it is with wicked men that are tempted to theſe lewd courſes, though they may ſee the ſnares whereinto they are like to fall, in the gallows & gibbets that are ſet up in ſeverall places for ſuch varlets, though they may plainly ſee the deſtruction which their deſperate courſes are like to bring upon them, by the example of others that have run the ſame waies, & are daily cut off by the magiſtrate; yet they will not take warning, but ruſh headlong upon their own deſtruction, and bring themſelves at laſt to a ſhamefull death. And ſo indeed this proverbiall expreſſion ſeems to be explained in the following verſe.
Verſ. 18. And they lay wait for their own bloud, they lurk privily for their own lives.] To wit, in that, whilſt they lye in wait for others, through the juſt judgement of God, they bring deſtruction hereby upon themſelves, many times a ſhamefull death here, and without repentance eternall death alwaies hereafter.
Verſ. 19. So are the waies of every one that is greedy of gain, &c.] As if he had ſaid, What hath been hitherto ſaid of theſe robbers, by way of particular inſtance, may be in like manner ſaid of all other covetous wretches, that out of greedineſſe after gain do by oppreſſion, or any other wicked waies, impoveriſh and undoe men. And accordingly we muſt underſtand the next words, which taketh away the life of the owners thereof; that is, which greedineſſe after gain cauſeth ſuch men, even to take away the lives of thoſe that have the wealth they gape after in their poſſeſſion; or rather, which gain, gotten by ſuch unjuſt and bloudy waies, doth uſually bring deſtruction upon thoſe that do ſo unjuſtly poſſeſſe it, and cut ſhort their daies, ſee 1 Tim. 6.9.
Verſ. 20. Wiſedome cryeth without, &c.] By wiſedome, repreſented here to us under the perſon of ſome grave matron, Lady, or Princeſſe, is meant the word of God, or the doctrine of life revealed by God unto men; or rather, the Son of God, the Lord Chriſt, who is the coeternall & perſonall wiſedome of the Father, in whom are hid all the treaſures of wiſedome & knowledge, Col. 3.2. as is more fully expreſſed chap. 8.22, 23, &c. The Lord poſſeſsed me in the beginning of his way, before his works of old, &c. And in the Hebrew it is expreſſed in the plurall number, wiſedomes; and that to imply, either 1. that he is the moſt abſolute, the moſt excellent and ſovereign wiſedome, the wiſedome of wiſedomes; or 2. that he is the authour of all wiſedome, teaching men all that is neceſſary to make them wiſe, & to make them walk wiſely, even the manifold wiſedome of God, as the Apoſtle cals it Eph. 3.10; or 3. that he hath in all ages, by many ſeverall waies, perſwaded men to forſake their ſinfull waies, & to turn unto God. Now whereas it is ſaid that this wiſedome cryeth without, she uttereth her voice in the ſtreets, &c. the meaning is, that whereas thoſe ſeducers before mentioned do ſecretly & cloſely ſeek to entice men to their ſinfull waies, the ſon of God doth on the other ſide openly & in publick, with all plainneſſe & earneſtneſſe, call upon all men in all places that walk in ſuch waies, both the ſeducers & the ſeduced, to abandon their evil courſes, and to live holily and righteouſly, ſhewing them that in the concluſion the following of this advice will be found to be the only true wiſedome.
Verſ. 21. She crieth in the chief place of concourſe, in the openings of the gates, &c.] See the Notes Gen. 22.17. Judg. 5.11. and Pſal. 9.14.
Verſ. 22. How long, ye ſimple ones, will ye love ſimplicity? &c.] By ſimple ones here are meant ſuch as erre through weakneſſe & ignorance, & are carried away even in their grown years with childiſh vanities: & ſo likewiſe in the following words, and the ſcorners delight in their ſcorning, and fools hate knowledge, by ſcorners are meant ſuch as deride all means uſed to reclaim them, and by fools ſuch as wilfully run on in all kind of wickedneſſe.
Verſ. 23. Turn you at my reproof: behold I will pour my ſpirit unto you, &c.] That is, I will fully and freely make known my mind to you, and inform you what my will is, and what I would have you doe.
Verſ. 24. Becauſe I have called, & ye refuſed, I have ſtretched out my hand, & no man regarded.] Many things may be here intended by wiſdomes ſtretching out her hand. But I conceive that which is here principally meant is, either that ſhe had by way of beckning called them to come in to her, (dealing therein with them as with deaf men, or thoſe that were gone far off from God;) or, that ſhe had pleaded earneſtly with them, becauſe in ſo doing men are wont to ſtretch out their hands; or, that ſhe had offered to receive them & imbrace them in her boſome, if they would come in to her.
Verſ. 26. I alſo will laugh at your calamity, &c.] To wit, as you have laughed at my reproofs. It is as if he had ſaid, I will not help you, nor mind you, when you cry & howle in your miſery, no more then they regard men in diſtreſſe, that are wont to laugh at them and mock them when they are in miſery; for ſo afterward here this is explained verſ. 28: but ſee alſo the Note Pſal. 2.4. I will mock when your fear cometh upon you; that is, when that which you feared ſhall come upon you, or when in the time of your calamity you ſhall be overwhelmed with fear.
Verſ. 27. When your fear cometh as deſolation, &c.] To wit, as the deſolation of war, which comes ſuddenly & with unreſiſtable violence, ſee the Note Job 30.14; or, any other deſolation, that is made by any other means, that falls upon men with fury, & brings upon them inſufferable miſery: & your deſtruction cometh as a whirl-wind; ſee the Note Pſal. 58.9.
Verſ. 28. Then shall they call upon me, &c.] That is, in their calamity, though before they never regarded to doe it: but I will not anſwer; to wit, no more then they would heretofore regard me, when I called upon them: they shall ſeek me early; that is, ſo ſoon as ever theſe calamities come upon them, ſee the Note Pſal. 78.34; or with all earneſtneſſe, calling upon God, as it were from morning to morning. Yea & ſome conceive that this word early implyeth, that even in their youth theſe calamities ſhould ſeize upon them, & drive them perforce to God, but that even then it ſhould be in vain, as the following words ſhew: but they shall not find me; to wit, becauſe they ſeek me for nothing, but that I may deliver them out of their calamities; ſee the Note 2 Sam. 22.42.
Verſ. 29. For that they hated knowledge, & did not chuſe the fear of the Lord.] That is, They did not before chuſe to fear God with a filial fear, though now perforce they are afraid of him becauſe of his judgements.
Verſ. 31. Therefore shall they eat of the fruit of their own way, &c.] Wicked men may be ſaid to eat of the fruit of their own way in three reſpects: 1. when the honours, riches and pleaſures, which they have ſought after, prove the occaſion of much miſery to them; 2. when they come to be deſtroyed by their own counſels and courſes; & 3. when God puniſheth them according to their deſerts. And whereas it followeth, that they shall be filled with their own devices, the meaning is, that they ſhall be abundantly puniſhed, they ſhall have enough of thoſe ſins in the puniſhment, whereof they could never have enough in the practiſe: yea and more particularly this may intend, that through the inward vexation of their minds for the evil they have done, they ſhall be as men that loath thoſe meats whereon they have formerly ſurfeited. But however this ſeems to be ſpoken with reference to that foregoing language of ſuch wicked wretches, verſ. 12. Let us ſwallow them up alive as the grave, &c. implying, that however ſweet thoſe morſels might ſeem in the devouring of them, yet they would prove bitter enough in the concluſion.
Verſ. 32. For the turning away of the ſimple shall ſlay them, &c.] This may be read, as it is in the margin, For the eaſe of the ſimple shall ſlay them: & then by the eaſe of the ſimple may be meant, either their conſtant & obdurate ſettledneſſe in their evil waies, as pleaſing themſelves therein, being free from all fear of evil, and promiſing themſelves all proſperity and peace, according to that Jer. 48.11. Moab hath been at rest from his youth, and he hath ſettled on his lees, or elſe the preſent peace & plenty wherein they live; and then the ſame is meant here that is more fully expreſſed in the following clauſe, and the proſperity of fools shall deſtroy them. But our Tranſlation, I conceive, is the beſt, For the turning away of the ſimple shall ſlay them; that is, their turning away from God and his law, and the waies of holineſſe & righteouſneſſe therein preſcribed them; or, their turning away from the reproofs & inſtructions of wiſedome: & then this expreſſion might be uſed with reference to thoſe foregoing words of wiſedome verſ. 23. Turn ye at my reproof, &c: and the proſperity of fools shall deſtroy them; that is, it haſtens Gods judgements upon them, and makes them the more grievous, and that becauſe being fools they know not how to uſe their proſperity, but are puffed up thereby, and mind only their worldly contentments; & eſpecially becauſe ſeeing themſelves to proſper in their wicked waies, and perhaps apprehending that it is for their walking in thoſe waies that things go ſo well with them, they are hereby hardened and emboldened to perſevere therein. Becauſe againſt the foregoing threatning of Gods juſt judgements, that ſhould fall upon wicked men, it might be objected, that none do uſually live more quietly & proſperouſly then ſuch men, by way of preventing this objection it is here ſaid, that even their peace and proſperity doth manifeſtly tend to bring the ſorer deſtruction upon them.
Verſ. 33. But whoſo hearkneth unto me, &c.] That is, to the inſtructions of wiſedome here before in this chapter given, or that are contained in this book, or to the inſtructions of wiſedome in the word of God in generall: shall dwell ſafely; ſee the Notes Levit. 26.5. & Pſal. 91.1, 3, 10: and shall be quiet from fear of evil; that is, not only from evil, but from fear of evil; ſo that this implyes not only a ſettled proſperous eſtate, wherein there ſhould be no danger of a change, but alſo ſecurity of mind not ſubject to terrifying fears: ſee the Note Job 11.15.