“With,” rather “by means of” (see [“Critical Notes”]). We are to turn all our gettings into the channel of more grace. We are to use all our properties for growing wiser. We are to grind up all our corn into the bread of spiritual nourishment.—Miller.
Venture all for wisdom rather than miss it. 1. What we lose is transitory, what we get is durable. A fee-simple is better than a leaf. 2. What we lose is hollow and empty, what we get is full and substantial. A sound timber tree is better than one hollow within, though the latter make a bigger show. 3. What we lose is vain, what we get is profitable. A piece of gold is better than a counter. 4. What we lose is often matter of danger, what we get is matter of safety and security.—Francis Taylor.
Verse 8. Of this recommendation of religion it is the more necessary to fix our attention because it is often refused to it by men of the world. Their notions of honour are apt to run in a very different channel. . . . A distinction must be made between fame and honour. The former is a loud and noisy applause; the latter a more silent and internal homage. Fame floats on the breath of the multitude; honour rests on the judgment of the thinking. Fame may give praise while it withholds esteem; but honour implies esteem mingled with respect. The one regards particular distinguished talents; the other looks up to the whole character. It follows, therefore, that in order to discern where man’s true honour lies, we must look at the whole of what forms a man. A mind superior to fear, to selfish interest, and corruption; governed by this principle of uniform rectitude, the same in prosperity as in adversity, such is the mind which forms the distinction and eminence of men. And such a character is formed solely by the influence of true religion. II. The honour which man acquires by religion and virtue is independent and complete. It is independent of anything foreign or external. Wherever fortune is concerned it is the rank which commands our deference. Where some shining quality attracts admiration, it is only to a part of the character that we pay homage. But with goodness, it is the whole man whom we respect. III. This honour is divine and immortal. It is honour not only in the sight of man, but of God, whose judgment is the standard of truth and right. It enters with man into a future state; and continues to brighten through eternal ages.—Blair.
Not only “get,” “keep,” and “love” her, but also “exalt her.” We are apt to think less of those things which we have, however precious, after the novelty has worn off. Beware of this feeling in religion. Religion richly repays in kind all that we can do to “embrace” her. She exalts them who exalt her (Psa. xxx. 1), and gives them fresh reason for exalting her (Psa. xxxvii. 34).—Fausset.
Verse 9. She is the diadem which bindeth up the shattered thoughts of man’s understanding: she it is which covereth and succoureth the broken cracks of man’s invention: she it is which delivereth the authority of sovereignty to the head, and maketh the head to be the head, in bearing rule and commanding the inferior affections and lusts of the heart and other members.—Jermin.
Crowns were anciently given to many sorts of persons as tokens of general favour and esteem. 1. To wise men and learned; to those who excelled in the arts and sciences. Godly-wise men deserve them much better. 2. To men famous for justice and other moral virtues; to good lawmakers and judges. Godly-wise men excel in theological virtues, which are far more excellent. 3. To conquerors. A wise man is a conqueror over his passions and affections, which make other men, and great ones too, very slaves. 4. To bridegrooms when they were married. A wise man is married to Wisdom, the fairest bride in the world. 5. To kings on their coronation day. So shall godly men be crowned when they die. They know how to rule their own souls here, and to direct others, and to get an eternal crown in Heaven. A beggar being once asked what he was, answered: “I am a king!” “Where is thy kingdom?” “It is in my soul. I can so rule my external and internal senses that all the faculties of my soul are subject to me.” And who doubts that this kingdom is better than all the kingdoms of the world?—Francis Taylor.
Verse 11. He may boldly call to be heard who himself doth what he teacheth. Christ placeth doing before teaching (Matt. viii. 19), for good doing leading the way, though teaching doth not follow, yet good works can, as clear as the light, teach those that look upon us. Paul saith, “We have received grace and apostleship to the obedience of faith;” one would have thought he should have said rather to the government and direction of faith, but he saith, obedience, because examples do direct and govern better than words.—Jermin.
The two branches which constitute the sum of parental tuition—instruction and direction—teaching truth and guiding to duty. The one part relates to knowledge, the other to practice. In all rightly conducted education, the two should never be disjoined. To teach duty without truth is to teach action without motive—virtue without its principle. To teach truth without duty is to teach motive without the practice to which it should lead. They are both partial, and, if kept asunder, both worthless.—Wardlaw.
Verse 12. Having a good mixture of zeal and knowledge; so that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal.—Trapp.
The way of wisdom is indeed narrow, but in a narrow way there may be large steps; for though our feet may be straightened from going aside, yet they are not straightened from going on apace.—Jermin.