Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 9
Verſ. 9. Then ſhalt thou underſtand righteouſneſſe, and judgement, and equity; yea, every good path.
In this verſ. the ſecond benefit of Wiſdome is ſet down, to teach us how to carry our ſelſes wiſely towards men. Having ſpoken largely concerning the former, and backed it with reaſons, now he briefly propounds the latter, it being more eaſie to know how to carry our ſelves towards men, then towards God.
For the words.
Then. See on ch. 1.28. Theſe words muſt depend upon the firſt 4 verſes, as the former Then, v. 5. did.
The ſumme of all is, When thou haſt uſed all the former means, then thou ſhalt know how to carry thy ſelfe towards men, as well as towards God. Others knit it to the words following, Then ſhalt thou underſtand, &c. when wiſdome entreth, &c. But that particle foreign, uſeth to follow, as ch. 1.28. not to go before: and there is another reddition to that, v. 10. underſtood, v. 11. Then diſcretion ſhall preſerve thee. Alſo, the mark in the beginning of v. 10. in our Tranſlation, ſhews that the Interpreters conceived the ſentence began there; and theſe words v. 9. depended on the words before.
Shalt thou underſtand. See on ch. 1.6.
Righteouſneſſe, and judgement, and equity. For theſe words, ſee on chap. 1.3. and for judgement, ſee on verſ. 8. of this cha. We muſt do things lawfully, diſcreetly, and equally.
Yea every good path. A genus to the reſt, and ſumme of all delivered in the concluſion, or an &c. as if he had ſaid, In a word, if there be any good path that comes not within the compaſſe of theſe, yet thou ſhalt underſtand it. That I may comprehend much in few words, thou ſhalt not onelyonly know the former particulars, but all honeſt wayes, how to carry thy ſelf towards men. For wiſe carriage to God was promiſed before, v. 5. Thou ſhalt increaſe in knowledge, and grow from the knowledge of thoſe good things, to know all elſe needfull of that kinde.
For the word Every, ſee on chap. 1.13. on the word All.
foreign, Good. It ſignifies,
1. That which is right and juſt. See thy matters are good and right, 2 Sam. 15.3.
2. That which is profitable. Houſes full of all good things, Deut. 6.11.
3. That which is pleaſing. Do what is good in thine eyes. 2 Sam. 19.27.
4. That which is full, and compleat. Thou ſhalt be buried in a good old age, Gen. 15.15.
5. That which is joyfull and delightfull. A feſtivall. We come in a good day, 1 Sam. 25.8.
Here it is taken in the firſt ſenſe, for right and juſt wayes.
Path, foreign. It ſignifies properly a Wheel-track, and becauſe ſuch are found in paths or wayes, therefore it ſignifies ſo too. In a Common the way is diſcerned by wheel-tracks. Thou ſhalt ſee the tracks wherein godly men have gone before thee, as a man may ſee the track of a Cart-wheel. It may be read, every path of good.
Figures. Path, or Wheel track. A Metaphor.
Note. 1. The adjunct of time, Then.
2. The act, thou ſhalt underſtand.
3. Three particular objects, righteouſneſſe, and judgement, and equity.
4. One generall object, containing all the reſt of that kinde, that may be imagined, yea every good path.
Then. When thou haſt painfully and carefully uſed all the former means.
1. Doct. Pains muſt be taken to know how to carry our ſelves towards men. Therefore the Apoſtle gives many directions to that end, Rom. 12.15, 16, 17, 18. 1 Theſſ. 5.14, 15. See the places.
Reaſon 1. Becauſe there are many commandements which concern duty to men, as all the ſecond Table, wherein are more commandements for number then in the firſt. So carefull is God for mans good.
2. There are many duties in every commandement that concerns men, as fear of offending unjuſtly, loving carriage, good example, counſel, liberality, patience, &c.
3. There are many faculties of the ſoul, and members of the body to be imployed in every duty, as the Underſtanding, Will, Affection, Tongue, Hand, Foot.
4. There are many objects of duty to man. All ſorts of men, friends, enemies, ſtrangers. Men of all conditions, rich, poor, wiſe, fooliſh, whole, ſick. In all things that concern them, to help them in their ſouls, bodies, ſtates, chaſtity, good name, contentedneſſe. And what pains is ſufficient to underſtand all theſe particulars?
Ʋſe. It ſerves, 1. To blame thoſe who think all men ſhould pleaſe them, and take no care to give content to others. Theſe ſhorten Chriſts ſumme of the ſecond Table, and make it, Thou ſhalt love thy ſelf. And leave out thy neighbour.
2. To reprove them that take no care to breed their children, ſo as they may know how to carry themſelves towards others, but rather bear them out in wronging other men.
2. Doct. God will give ſuch wiſdome to thoſe that ſeek it, that they ſhall know how to carry themſelves towards others. So God taught Joſeph how to get reſpect among ſtrangers, in Potiphar's houſe, in the priſon, and in Pharaoh's Court, Gen. 39.4, 21.22. & 45 16. God taught David how to get the favour of the people, 1 Sam. 18.5, 6.
Reaſon 1. Becauſe God loves concord among men. See how he commends it, and ſets it out by excellent ſimilitudes, of precious oyntment, and dew, and pronounces a bleſſing upon it, Pſal. 133. There can be no concord, where men know not how to offer right, nor ſuffer wrong.
2. God would have the praiſe of it, both of giving it, and of the fruits of it. Men agree not well whom God joyns not in affection.
3. All the comfort of the Common-wealth depends upon mens good carriage one towards another.
4. The Churches good depends upon the good carriage of every member, even of the meaneſt, as the Bodies do, 1 Cor. 12. God would have Church and Common-wealth to flouriſh, if mens ſins hinder not.
Ʋſe 1. To reprove ſuch as ſeek not this wiſdome from God, but carry themſelves proudly, and look that all men ſhould do duty, and more then duty to them, but care not ſo much as to take notice of any reſpect they owe to others, or ſhewed to them by others. They are far from Job's minde, who did not deſpiſe the cauſe of his Man ſervant, or of his Maid-ſervant, when they contended with him, Job 31.13.
2. To blame ſuch as have this wiſdome given them from God, to carry themſelves wiſely and well towards others, but bring up their children ſo fondly, that they neither know what they owe to their parents, nor to any elſe. Theſe ruine their parents eſtates, and prove the ruine of Church and Common-wealth. Such cannot look that God ſhould give wiſdome to them or theirs, nor look that any man ſhould regard them.
3. Doct. Nothing is better then wiſdome, it is here promiſed as a great favour, and bleſſing. It is worth asking, Jam. 1.5. It was Solomon's great requeſt, 2 Chr. 1.12.
Reaſon 1. Becauſe it will help at a dead lift, when all humane power fails, as the poor mans wiſdome did help to ſave the City, Eccleſ. 9.14, &c. So a poor wiſe woman delivered the City Abel, when all the ſtrong men in the Town could not do it, 2 Sam. 20.16, &c.
2. It will guide us to heaven, which no power nor force can reach.
Ʋſe. Let us with Solomon make it our great requeſt to God to give us wiſdome. We have more need of it to get to heaven, then he had to rule a Kingdom already gotten. Let other men pray for wealth, let us pray for wiſdome.
4. Doct. Many things are required to good carriage towards men. Righteouſneſſe, judgement, and equity. Some things required of the people, ſome of the Phariſees, ſome of the Souldiers, Luk. 3.10, &c. Some dues to Magiſtrates, ſome to People, Rom. 13.1, 7, 8.
Reaſon 1. In regard of different perſons, which look for different duties. That will not befit an equall, that fits an inferiour; nor a ſuperiour, that fits an equall; nor a ſtranger, that fits an enemy; nor a neighbour, that fits a ſtranger; nor a friend, that fits a neighbour.
2. Knowledge alone ſerves not, but Will and all the Affections are to be employed in counſel, obſervance, &c.
Ʋſe. It reproves ſuch as never ſtudy Ethicks, the Scripture is full of them. How can they expect that others ſhould behave themſelves wel towards them, when they know not how to carry themſelves as becomes them?
5. Doct. Men muſt grow from knowledge of ſome good duties to knowledge of others. They muſt go on till they know every good path. Grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, 2 Pet. 3.18. That ye may grow up, into him in all things, which is the head, even Christ, Eph. 4.15.
Reaſon 1. Becauſe elſe Gods ordinances are beſtowed in vain upon them, as ſoyl upon Corn-fields, Gardens, and Orchyards, where nothing grows.
2. All our labour is loſt in reading, hearing, meditating, and conferring; as a Scholars pains are loſt that grows not in learning.
Ʋſe. Look to your growth more then to duties performed. See if they bring increaſe and profit. Elſe you drive a poor trade.
6. Doct. Our carriage to others muſt be juſt and right in every thing. That we may ſay with Samuel, Whoſe Oxe have I taken? or, whoſe Aſſe have I taken? or, whom have I defrauded? &c. And may be like Ananias, who had a good report of all the Jews that dwelt in Damaſcus, Act. 22.12. The grace of God teacheth us to live juſtly, Tit. 3.11, 12.
Reaſon 1. Becauſe one ſpot blemiſhes a whoſe garment, or fair face. So one wilfull failing diſgraces a mans whole life.
2. One miſcarriage layes a man open to puniſhment, and all his former good actions cannot free him; as one murther layes a man open to death, though free every way elſe.
Ʋſe. Be watchfull over all your wayes all your life long. David is tainted for his unkinde carriage to Mephiboſheth. Let good men take warning thereby.