Proverbs 22:19

That thy trust may be in the Lord,.... By means of the words of the wise, or doctrines of the Gospel, faith in Christ is first had; men are directed and encouraged hereby to believe in him; and by

That thy trust may be in the LORD, I have made known to thee this day, even to thee.

That knowing God, and his word and promises, thou mayst cheerfully and confidently trust in him, which is the only way to thy safety and happiness.

Proverbs 22:19 That thy trust may be in the LORD, I have made known to thee this day, even to thee.Ver. 19. That thy trust may be in the Lord.] Only a divine word can beget a divine faith, and herein the Scripture excels all human writings, none of which can bring our hearts to the "obedience of faith." I can speak it by experience, saith Erasmus, that there is little good to be got by the Scripture, if a man read it cursorily and carelessly; but if he exercise himself therein constantly and conscionably, he shall feel such a force in it, as is not to be found again in any other book whatsoever. I know, saith Peter Martyr, that there are many that will never believe what we say of the power of God’ s word hidden in the heart; and not a few that will jeer us, and think we are mad for saying so. But oh that they would but be pleased to make trial! Male mihi sit (ita enim in tanta causa iurare usim ausim), nisi tandem capiantur. Let it never go well with me - for so I am bold to swear in so weighty a business - if they find not themselves strangely taken and transformed into the same image, if they pass not into the likeness of this heavenly pattern. The Ephesians "trusted in God as soon as they heard the word of truth"; they "believed," and were "sealed." And the Thessalonians’ faith was famous all the churches over, when once the gospel "came to them in power." To thee, even to thee.] Men must read the Scriptures as they do the statute books, holding themselves as much concerned therein as any other, threatening themselves in every threat, binding themselves in every precept, blessing themselves in every promise, resolving to obey God in all things; as convinced of this, that these are verba vivenda, non legenda, Words to be lived, and not read only. Erasm., Praef in Lucam. Pet. Mart., Praef. in Com. in Ep. ad Rom.

(19) I have made known to thee this day, even to thee these counsels of the wise. The words, “this day,” recall the warning of Heb 3:13, and the emphatic “to thee, even to thee,” imply that the message of God, though it may be [general in its form, yet is addressed to each individual soul among His people (comp., “Ho, every one that thirsteth,” Isaiah 55:1); each being well known, and an object of love on the part of his Redeemer.

Verse 19. That thy trust may be in the Lord, I have made known, c.] III. The END for which the wise man gives these instructions: - 1. "That thy trust may be in the Lord." That thou mayest acknowledge HIM as the Fountain of all good and refer every thing to him. 2. That this end may be accomplished, the instructions are specific and particular: "I have made known to thee, even to thee." 3. And this has not only been done in times past, "I have made known:" but even in the present, "I have made known this day!" IV. An appeal is made to the person himself relative to the matter and importance of the teaching. 1. "Have I not written to thee excellent things;" שלשים shalishim, literally threefold, thrice, in three different ways; which some think refers to his three books: - 1. Canticles. 2. Koheleth, or Ecclesiastes. And 3. Proverbs. Others, understanding it of the voice of Divine wisdom, suppose the three grand divisions of the sacred oracles are intended; viz., 1. The Law; 2. The Prophets; and 3. The Hagiographa. And others interpret it of the three grand intellectual sciences: - 1. Morality, or Ethics. 2. Natural Philosophy, or Physics. 3. Theology, or the science of Divine things as reported in the Scriptures. But Solomon's books of Natural Philosophy are lost. And lastly, some of the rabbins and some Christians find in these shalishim the three senses of Scripture: 1. Literal; 2. Figurative; and 3. Allegorical. After all, as we know the term thrice was used as the term seven, a certain number for an uncertain, (see Amos 1:11; 2 Corinthians 12:8,) it may mean no more here than, I have written to thee often. But perhaps it is safer to apply it to the Scriptures, and the excellent doctrines they contain: for שלשים shalishim signifies also excellent, princely things; things which become a king to speak. Indeed, it would not be difficult to prove that there is not one important art or science which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths. 2. These excellent, princely, or threefold teachings, consist of two grand parts: 1. COUNSELS, מעצות moetsoth, from יוץ yaats, to give advice, counsel, or information. These (1) show thee what thou shouldst know; and (2) advise thee what thou shouldst do. 2. KNOWLEDGE, דעת daath, from ידע yada, to perceive, or feel by means of the senses and internal perception; viz., what should be felt, experienced, known to be true by mental perception, and by their influence on the heart and affections. V. All this is done to give the pupil the fullest satisfaction, and most plenary evidence concerning the truths of God.

19. made known] The R.V. made them known, makes the sense a little clearer.

Even to thee - The wide general character of the teaching does not hinder its being a personal message to every one who reads it.

19, 20. Made known… excellent things — The latter verse should probably read: Have I not written to thee heretofore concerning counsel and knowledge?