Verse 9. - Then (אָז, az), repeated from ver. 5, introduces the second apodosis. As the former referred to God, so this appears to refer more especially to man, and thus we have stated the whole benefit, in its twofold aspect, which Wisdom confers on those who diligently seek her. It is not to be affirmed, however, that righteousness and judgment and equity refer exclusively to man; they must represent some aspects of our relationship to God, both from the meaning of the words themselves, and because the law which regulates our dealings and intercourse with man has its seat in the higher law of our relation to God. Righteousness, and judgment, and equity. These three words occur in the same collocation in Proverbs 1:3, which see. Yea, every good path. "Yea" does not occur in the original. The expression is a summarizing of the three previous conceptions, as if the teacher implied that all good paths are embraced by and included in "righteousness, and judgment, and equity;" but the term is also comprehensive in the widest degree. The literal translation is "every path of good" (כְּל־מַעְגֻּל־טוב, cal-ma'gal-tov), i.e. every course of action of which goodness is the characteristic, or, as the Authorized Version, "every good path," the sense in which it was understood by St. Jerome, omnem orbitam bonam. The word here used for "path" is מַעְגַּל (ma'gal), "the way in which the chariot rolls" (Delitzsch), and metaphorically a course of action, as in Proverbs 2:15; Proverbs 4:26.

2:1-9 Those who earnestly seek heavenly wisdom, will never complain that they have lost their labour; and the freeness of the gift does not do away the necessity of our diligence, Joh 6:27. Let them seek, and they shall find it; let them ask, and it shall be given them. Observe who are thus favoured. They are the righteous, on whom the image of God is renewed, which consists in righteousness. If we depend upon God, and seek to him for wisdom, he will enable us to keep the paths of judgment.Then shalt thou understand righteousness and judgment,.... This is another fruit and effect of the Gospel, and of a spiritual understanding of it; that besides the knowledge of God, and how to behave with reverence towards him, Proverbs 2:5; it leads men into a notion of doing that which is right and just among men; it gives them not only a theoretic but a practical understanding of justice, and a true judgment of what is right and wrong; or gives such an understanding thereof as that they practise it; for it teaches men to live soberly, righteously, and godly, Titus 2:11. It is not only a revelation and ministration of the righteousness of Christ as the only matter of a sinner's justification before God; and informs a man's judgment so that he can distinguish between truth and error, right and wrong, good and bad notions and practices; but it influences his actions, life, and conversation, and engages him to do works of righteousness from the best principles, upon the best motives, and with the best views;

and equity; yea, every good path; that is, so to understand equity, as to do that which is equitable between man and man; and to understand every good path which the word of God directs to, even all the commandments and ordinances of the Lord, so as to walk in them; these things the Gospel acquaints men with, and urges them to observe: or the words may be rendered, either "the rectitude" or "equity of fall good paths", as the Syriac version; how just, and right, and plain, and equitable, everyone is, and therefore ought to be walked in; or "plainnesses", or "most plain", is or shall be "every good path" (r), to them that have a spiritual and experimental knowledge of the Gospel; and by it an understanding of their duty. One word signifies "plain" and "straight", and another "round" (s), and both are true of the path of righteousness; for though it is a circle of duty saints walk in, yet straight and plain.

(r) So Schmidt. (s) "complanationes", Schultens; "orbitam", Montanus; "ab rotundus", Gejerus.