Proverbs 1:33
But whoever listens to me shall dwell safely, and shall be quiet from fear of evil.
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(33) Shall dwell safely . . .—Comp. Psalms 37 throughout for similar promises.

Shall be quiet from fear of evil—Comp. Ps. cxii 7: “He shall not be afraid of any evil tidings,” &c

Proverbs 1:33. But whoso hearkeneth unto me — Unto the counsels and instructions of wisdom, and will be ruled thereby, shall dwell safely — Hebrew, בשׂח, in security, or confidence and peace, resting himself upon the consciousness of his own integrity, and upon the promises and favour of God; and shall be quiet from the fear of evil — From sinful and tormenting cares and fears. 1:20-33 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.Turning - Wisdom had called the simple to "turn," and they had turned, but it was "away" from her. For "prosperity" read carelessness. Not outward prosperity, but the temper which it too often produces, the easy-going indifference to higher truths, is that which destroys. 33. dwell safely—literally, "in confidence" (De 12:10).

be quiet—or at ease, in real prosperity.

from fear—without fear.

Safely; or securely, or confidently; resting himself upon the conscience of his own integrity, and upon the promises and favour of God.

From fear of evil; from sinful and tormenting cares and fears. And as a wicked man’s mind is oft full of anxiety in the midst of all his outward prosperity 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. But whoso hearkeneth unto me,.... To Wisdom, or Christ; to the cry and call above; to the voice of his Gospel, not only externally, but internally; so as spiritually and experimentally to understand it, to distinguish it from the voice of a stranger; so as to approve of it, and receive it in the love of it, and to delight and take pleasure in it; so as to feet the power of it, and believe it; not only give an assent unto it, but by faith receive it, and appropriate the things of it to a man's self: and also to the voice of his precepts, his ordinances; so as to yield a cheerful obedience to them, from a principle of love, with a view to his glory, and without trusting to and depending upon it. Such

shall dwell safely; as they must indeed, since they dwell in God; in his heart, "the secret place of the most High"; and in his everlasting and unchangeable love, wherefore they are not consumed; and in the covenant of his grace, which is firm, and sure, and immovable; and in his power, by and in which they are kept, as in a garrison, fortress, or strong hold: and they dwell in Christ the Rock of ages, against which the gates of hell cannot prevail, and on which their souls are built; and so remain safe amidst the floods, storms, and tempests, that beat upon them; the refuge to which they flee, the strong hold to which they turn, and whither they run and are safe; the ark in which they ride safely, amidst all the waves and billows of affliction and tribulation; their place of defence, where they are safe from Satan; and are in his hands out of which none can pluck them, the Lord their righteousness, by whom Judah is saved, and under whom Israel dwells safely; being by his righteousness secure from divine justice, from the curse of the law, and from wrath to come: besides, such have the Spirit dwelling in them, who is greater the he that is in the world; who when he, the enemy, comes in upon them as a flood, the Spirit of the Lord lifts up a standard against him; angels are their guardians, encamp about them; and they are the inhabitants of a strong city, which has salvation for walls and bulwarks; and especially they will dwell safely in the other world, in those mansions and everlasting habitations in Christ's Father's house he is preparing for them; which are sure dwellings, as well as quiet resting places, as follows;

and shall be quiet from fear of evil; as they may be in the present life, under a comfortable sense of the blood, righteousness, and sacrifice of Christ: which, when applied and laid hold on by faith, speak peace to the conscience, and yield quietness of mind; so that such have no reason to be afraid of the evil one, Satan, who cannot devour and destroy them; nor of the evil of sin; for, though they may and should be afraid to commit it, yet not of being conquered by it, and coming under the dominion of it, nor of being brought by it into a state of condemnation; nor of the evil of judgments upon a wicked world; nor of death and a future judgment; nor of hell, and everlasting damnation: and hereafter such will enter into peace, and be free from all evils, natural, moral, or spiritual; and from the fear of them, being out of the reach of them all. The safety and protection of those that hearken to Christ, and believe in him, here promised, had a remarkable accomplishment in the believing Jews; who, a little before the destruction of Jerusalem, were warned to go out from thence to a place called Pella, beyond Jordan (l) as they did, and where they were safe.

(l) Euseb. Eccel. Hist. l. 3. c. 5.

But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
33. from] Rather, without, R.V., timore malorum sublato, Vulg.Verse 33. - Hearkeneth unto me. Wisdom, in closing her address, draws a beautiful picture of the real security and peace of the righteous, as contrasted with the false security of the wicked. As on the one side rejection of her counsels, her warnings, and invitations, carries with it punishment and irretrievable ruin; so, on the other, the hearkening to her words, and loving obedience, are rewarded by her with the choicest blessings. Shall dwell safely; that is, with confidence, without danger (absque terrore, Vulgate). The phrase, ָשכַן בֶּטַד (shachan betakh), is used in Deuteronomy 33:12-18 of the safety with which the covenant people should dwell in the land that God had given them; but it is capable of a further extension of meaning beyond mere temporal security, viz. to the spiritual peace of the righteous. The psalmist also employs it to describe the confidence with which he awaits the resurrection, when he says, "My flesh also shall rest in hope [or, 'dwell confidently']" (Psalm 16:9). So here Wisdom promises that he who hearkens to her shall dwell calmly and undisturbed amidst the distractions of the world. The promise agrees with the description of Wisdom elsewhere that "her ways are ways of pleasantness, and all her paths are peace." And shall be quiet; (שַׁאֲנַן, shaanan, perfect pilel). Wisdom regards her assurance as already accomplished, and hence the perfect in the original is used for the future. The hearers and doers of her will shall live in tranquillity; nay, they are already doing so. It is a thing not only in prospect, but in possession. From fear of evil; i.e. either without any fear of evil, fear being removed (timore sublato, Vulgate), or, as the Authorized Version expresses it, connecting the phrase more intimately with the verb - "quiet from fear of evil." It is not only evil, רֲעַה (raah), in its substantial form, as calamity, they are to be free from, but even the fear of it. The tranquillity will be supreme.

שׂחק, as Proverbs 31:25 shows, is not to be understood with בּ; בּ is that of the state or time, not of the object. Regarding איד, calamitas opprimens, obruens (from אוּד equals Arabic âda, to burden, to oppress), see at Psalm 31:12. בא is related to יאתה as arriving to approaching; פחדּכם is not that for which they are in terror - for those who are addressed are in the condition of carnal security - but that which, in the midst of this, will frighten and alarm them. The Chethı̂b שאוה is pointed thus, שׁאוה (from שׁאו equals שׁאה, as ראוה, זעוה after the form אהבה, דּאבה); the Kerı̂ substitutes for this infinitive name the usual particip. שׁאה (where then the Vav is יתיר, "superfluous"), crashing (fem. of שׁאה), then a crash and an overthrow with a crash; regarding its root-meaning (to be waste, and then to sound hollow), see under Psalm 35:8. סוּפה (from סוּף equals ספה), sweeping forth as a (see Proverbs 10:25) whirlwind. The infinitive construction of 27a is continued in 27b in the finite. "This syntactical and logical attraction, by virtue of which a modus or tempus passes by ו or by the mere parallel arrangement (as Proverbs 2:2) from one to another, attracted into the signification and nature of the latter, is peculiar to the Hebr. If there follows a new clause or section of a clause where the discourse takes, as it were, a new departure, that attraction ceases, and the original form of expression is resumed; cf. 1:22, where after the accent Athnach the future is returned to, as here in 27c the infinitive construction is restored" (Fl.). The alliterating words צרה וצוּקה, cf. Isaiah 30:6; Zephaniah 1:15, are related to each other as narrowness and distress (Hitzig); the Mashal is fond of the stave-rhyme.

(Note: Jul. Ley, in his work on the Metrical Forms of Hebrew Poetry, 1866, has taken too little notice of these frequently occurring alliteration staves; Lagarde communicated to me (8th Sept. 1846) his view of the stave-rhyme in the Book of Proverbs, with the remark, "Only the Hebr. technical poetry is preserved to us in the O.T. records; but in such traces as are found of the stave-rhyme, there are seen the echoes of the poetry of the people, or notes passing over from it.")

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