Psalms 1-2

the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. 1-4. (See Introduction, Part I).

the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ec 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

To know ... instruction--literally, "for knowing," that is, such is the design of these writings. wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety. instruction--discipline, by which men are trained. to perceive--literally, "for perceiving," the design (as above) understanding--that is, words which enable one to discern good and evil.

The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Ex 26:33); "servant of servants" (Ge 9:25). The repetition increases the force. all--Hebrew, "the all"; all without exception, namely, earthly things. vanity--not in themselves, for God maketh nothing in vain (1Ti 4:4, 5), but vain when put in the place of God and made the end, instead of the means (Ps 39:5, 6; 62:9; Mt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Ro 8:20).

To receive ... of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Pr 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Pr 16:22). justice ... equity--all the attributes of one upright in all his relations to God and man.

What profit ... labour--that is, "What profit" as to the chief good (Mt 16:26). Labor is profitable in its proper place (Ge 2:15; 3:19; Pr 14:23). under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

simple--one easily led to good or evil; so the parallel. young man--one inexperienced. subtilty--or prudence (Pr 3:21; 5:21). discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.

earth ... for ever--(Ps 104:5). While the earth remains the same, the generations of men are ever changing; what lasting profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (Ps 102:26).

Such writings the wise, who pursue right ends by right means, will value. learning--not the act, but matter of it. wise counsels--or the art and principles of governing.

(Ps 19:5, 6). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (Ps 19:5, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor Maurer, "And (that too, returning) to his place, where panting he riseth."

To understand--so as to ... such will be the result. interpretation--(Compare Margin). words of the wise--(Compare Pr 1:2). dark sayings--(Compare Ps 49:4; Joh 16:25; and see Introduction, Part I).

according to his circuits--that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.

The fear of the Lord--the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Ps 34:11; 111:10; Ac 9:31). beginning--first part, foundation. fools--the stupid and indifferent to God's character and government; hence the wicked.

By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (Ec 1:9).

My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Eph 6:2, 3).

Maurer translates, "All words are wearied out," that is, are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," &c. But it is plainly a return to the idea (Ec 1:3) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (Ec 1:9); for as the sun, &c., so man's laborious works move in a changeless cycle. The eye and ear are two of the taskmasters for which man toils. But these are never "satisfied" (Ec 6:7; Pr 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (Joh 4:13, 14; Re 21:5).

On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9. 10-19. A solemn warning against temptation. entice--literally, "open the way." consent ... not--Sin is in consenting or yielding to temptation, not in being tempted. 11-14. Murder and robbery are given as specific illustrations. lay wait ... lurk privily--express an effort and hope for successful concealment. swallow ... grave--utterly destroy the victim and traces of the crime (Nu 16:33; Ps 55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.

Rather, "no new thing at all"; as in Nu 11:6. This is not meant in a general sense; but there is no new source of happiness (the subject in question) which can be devised; the same round of petty pleasures, cares, business, study, wars, &c., being repeated over and over again [Holden].

old time--Hebrew, "ages." which was--The Hebrew plural cannot be joined to the verb singular. Therefore translate: "It hath been in the ages before; certainly it hath been before us" [Holden]. Or, as Maurer: "That which has been (done) before us (in our presence, 1Ch 16:33), has been (done) already in the old times."

The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors. those that ... come after--that is, those that live still later than the "things, rather the persons or generations, Ec 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of Ec 1:4 [Weiss], that are to come" (Ec 2:16; 9:5).

Resumption of Ec 1:1, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated. was king--instead of "am," because he is about to give the results of his past experience during his long reign. in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.

this sore travail--namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (Ec 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (Ge 3:19) [Gill]. exercised--that is, disciplined; literally, "that they may thereby chastise, or humble themselves."

The reason is here given why investigation into man's "works" is only "sore travail" (Ec 1:13); namely, because all man's ways are vain (Ec 1:18) and cannot be mended (Ec 1:15). vexation of--"a preying upon" the Spirit--Maurer translates; "the pursuit of wind," as in Ec 5:16; Ho 12:1, "Ephraim feedeth on wind." But old versions support the English Version.

The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (Pr 4:14; Ps 1:1; 119:101). 17-19. Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Ps 9:16), and, greedy of gain, succeed in the very schemes which destroy them (1Ti 6:10), not only failing to catch others, but procuring their own destruction. 20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1). Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1). streets--or most public places, not secretly.

Investigation (Ec 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Ec 7:13). God, the chief good, alone can do this (Isa 40:4; 45:2). wanting--(Da 5:27). numbered--so as to make a complete number; so equivalent to "supplied" [Maurer]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.

communed with ... heart--(Ge 24:45). come to great estate--Rather, "I have magnified and gotten" (literally, "added," increased), &c. all ... before me in Jerusalem--namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (Lu 13:34), and "Wisdom" incarnate (Mt 11:19; 12:42). had ... experience--literally, "had seen" (Jer 2:31). Contrast with this glorying in worldly wisdom (Jer 9:23, 24).

wisdom ... madness--that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Ec 2:12; 7:25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (1Ti 6:20), "craft" (Da 8:25).

wisdom ... knowledge--not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (Ec 1:13, 17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (Ec 1:15; 12:12).

The publicity further indicated by terms designating places of most common resort.

simple ones--(Compare Pr 1:4). simplicity--implying ignorance. scorners--(Ps 1:1)--who despise, as well as reject, truth. fools--Though a different word is used from that of Pr 1:7, yet it is of the same meaning.

reproof--implying conviction deserving it (compare Joh 16:8, Margin). pour out--abundantly impart. my spirit--whether of wisdom personified, or of Christ, a divine agent.

stretched ... hand--Earnestness, especially in beseeching, is denoted by the figure (compare Job 11:13; Ps 68:31; 88:9).

set at naught--rejected as of no value. would none of--literally, "were not willing or inclined to it."

In their extreme distress He will not only refuse help, but aggravate it by derision.

fear--the object of it. desolation--literally, "a tumultuous noise," denoting their utter confusion. destruction--or calamity (Pr 1:26) compared to a whirlwind, as to fatal rapidity. distress--(Ps 4:1; 44:11). anguish--a state of inextricable oppression, the deepest despair.

Now no prayers or most diligent seeking will avail (Pr 8:17).

The sinner's infatuated rejection brings his ruin.

fruit ... way--result of conduct (Isa 3:10; Eze 11:21; Ro 6:21; Ga 6:7, 8). be filled--even to repletion (Ps 123:4).

turning away--that is, from the call of Pr 1:23. simple--as in Pr 1:22. prosperity--quiet, implying indifference.

dwell safely--literally, "in confidence" (De 12:10). be quiet--or at ease, in real prosperity. from fear--without fear.

principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. 1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. hide ... with thee--lay up in store (compare Pr 7:1).

I said ... heart--(Lu 12:19). thee--my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isa 50:11).

Listen attentively and reflect seriously (Pr 1:24; Ps 130:2). understanding--right perception of truth.

laughter--including prosperity, and joy in general (Job 8:21). mad--that is, when made the chief good; it is harmless in its proper place. What doeth it?--Of what avail is it in giving solid good? (Ec 7:6; Pr 14:13). 3-11. Illustration more at large of Ec 2:1, 2. I sought--I resolved, after search into many plans. give myself unto wine--literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Ro 6:16, 19; 1Co 12:2); or, one "allured" (2Pe 2:18, 19). yet acquainting ... wisdom--literally, "and my heart (still) was behaving, or guiding itself," with wisdom [Gesenius]. Maurer translates: "was weary of (worldly) wisdom." But the end of Ec 2:9 confirms English Version. folly--namely, pleasures of the flesh, termed "mad," Ec 2:2. all the days, &c.--(See Margin and Ec 6:12; Job 15:20).

Yea, if--literally, "When if," that is, in such a case. knowledge--or, "discrimination." understanding--as in Pr 2:2.

There must be earnest prayer and effort.

(1Ki 7:1-8; 9:1, 19; 10:18, &c.). vineyards--(So 8:11).

understand--or, "perceive intelligently." find--obtain.

gardens--Hebrew, "paradises," a foreign word; Sanskrit, "a place enclosed with a wall"; Armenian and Arabic, "a pleasure ground with flowers and shrubs near the king's house, or castle." An earthly paradise can never make up for the want of the heavenly (Re 2:7).

For--God is ready (Jas 1:5; 4:8). out of his mouth--by revelation from Him.

pools--artificial, for irrigating the soil (Ge 2:10; Ne 2:14; Isa 1:30). Three such reservoirs are still found, called Solomon's cisterns, a mile and a half from Jerusalem. wood that bringeth forth--rather, "the grove that flourisheth with trees" [Lowth].

sound wisdom--literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with buckler--or safety, or wisdom, which procures it (compare Pr 3:21; 8:14; 18:1; Job 6:13; 12:13). layeth up--provides, ever ready.

born in my house--These were esteemed more trustworthy servants than those bought (Ge 14:14; 15:2, 3; 17:12, 13, 27; Jer 2:14), called "songs of one's handmaid" (Ex 23:12; compare Ge 12:16; Job 1:3).

keepeth ... way--God defends the right way, and those in it. saints--objects of favor (compare Ps 4:3, &c.). He guides and guards them.

(1Ki 10:27; 2Ch 1:15; 9:20). peculiar treasure of kings and ... provinces--contributed by them, as tributary to him (1Ki 4:21, 24); a poor substitute for the wisdom whose "gain is better than fine gold" (Pr 3:14, 15). singers--so David (2Sa 19:35). musical instruments ... of all sorts--introduced at banquets (Isa 5:12; Am 6:5, 6); rather, "a princess and princesses," from an Arabic root. One regular wife, or queen (Es 1:9); Pharaoh's daughter (1Ki 3:1); other secondary wives, "princesses," distinct from the "concubines" (1Ki 11:3; Ps 45:10; So 6:8) [Weiss, Gesenius]. Had these been omitted, the enumeration would be incomplete.

Then--emphatic, in such a case. righteousness ... path--all parts of duty to God and man.

great--opulent (Ge 24:35; Job 1:3; see 1Ki 10:23). remained--(Ec 2:3).

Idea of Pr 2:9, amplified; on terms, compare Pr 2:2 and Pr 2:4. 12-15. To deliver--as from great danger (Pr 6:5). way ... man--(Ps 1:1). froward things--perversity (Pr 6:14; 23:23), what is opposed to truth.

my labour--in procuring pleasures. this--evanescent "joy" was my only "portion out of all my labor" (Ec 3:22; 5:18; 9:9; 1Ki 10:5).

But all these I felt were only "vanity," and of "no profit" as to the chief good. "Wisdom" (worldly common sense, sagacity), which still "remained with me" (Ec 2:9), showed me that these could not give solid happiness.

He had tried (worldly) wisdom (Ec 1:12-18) and folly (foolish pleasure) (Ec 2:1-11); he now compares them (Ec 2:12) and finds that while (worldly) wisdom excelleth folly (Ec 2:13, 14), yet the one event, death, befalls both (Ec 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ec 2:18, 19, 21); therefore all his labor is vanity (Ec 2:22, 23). what can the man do ... already done--(Ec 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." Holden, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, Grotius, "What man can come after (compete with) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul; namely, worldly wisdom, science, riches, power, longevity, all combined.

paths of uprightness--or, "plainness." walk--habitually act;

(Pr 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).

and that with pleasure, in ignorance of good and pursuit of evil. frowardness--Not only their own perversity, but that of others is their delight. They love most the worst things.

crooked--tortuous, unprincipled. froward--literally, (they) are going back, not only aside from right, but opposite to it. 16-19. Deliverance from another danger. the strange woman--This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9). flattereth--literally, "smooths." her words--(Ps 5:9).

why was I--so anxious to become, &c. (2Ch 1:10). Then--Since such is the case. this--namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jer 8:9).

remembrance--a great aim of the worldly (Ge 11:4). The righteous alone attain it (Ps 112:6; Pr 10:7). for ever--no perpetual memorial. that which now is--Maurer, "In the days to come all things shall be now long ago forgotten."

guide ... youth--lawful husband (Jer 3:4). covenant ... God--of marriage made in God's name.

Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Ho 2:6, 7; Lu 15:17, 18). grievous unto me--(Job 10:1).

inclineth--sinks down (compare Nu 13:31). the dead--or shades of the departed (Ps 88:10).

One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (1Ch 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki 12:1-18; 14:21-31).

that is, such as remain impenitent (compare Ec 7:26). paths of life--(Ps 16:11), opposed to paths unto the dead.

That ... way of good--that is, Such is the object of these warnings.

I gave up as desperate all hope of solid fruit from my labor.

(Compare Ps 37:3, 9, 22, 27).

Suppose "there is a man," &c. equity--rather "with success," as the Hebrew is rendered (Ec 11:6), "prosper," though Margin gives "right" [Holden and Maurer]. evil--not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.

transgressors--or impious rebels (compare Jer 9:2). rooted out--utterly destroyed, as trees plucked up by the roots.

Same sentiment as in Ec 2:21, interrogatively.

The only fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself), grief.

English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss, Ec 3:12, 22 differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in Ec 3:12, 22; 5:18, 19, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feasting, &c. This also I saw--I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (Ps 4:6; Isa 57:19-21). Or as Holden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).

hasten--after indulgences (Pr 7:23; 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, by denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it.

True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16, 17; Pr 13:22; 28:8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly the portion of the godly (Ps 84:11; Mt 5:5; Mr 10:29, 30; Ro 8:28; 1Ti 4:8). that he--the sinner may give--that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2Ch 1:11, 12). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (2Ch 12:9).

To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.

The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!

We are here told who would appear as adversaries to Christ. As this world is the kingdom of Satan, unconverted men, of every rank, party, and character, are stirred up by him to oppose the cause of God. But the rulers of the earth generally have been most active. The truths and precepts of Christianity are against ambitious projects and worldly lusts. We are told what they aim at in this opposition. They would break asunder the bands of conscience, and the cords of God's commandments; they will not receive, but cast them away as far as they can. These enemies can show no good cause for opposing so just and holy a government, which, if received by all, would bring a heaven upon earth. They can hope for no success in so opposing so powerful a kingdom. The Lord Jesus has all power both in heaven and in earth, and is Head over all things to the church, notwithstanding the restless endeavours of his enemies. Christ's throne is set up in his church, that is, in the hearts of all believers.

The kingdom of the Messiah is founded upon an eternal decree of God the Father. This our Lord Jesus often referred to, as what he governed himself by. God hath said unto him, Thou art my Son, and it becomes each of us to say to him, Thou art my Lord, my Sovereign'. The Son, in asking the heathen for his inheritance, desires their happiness in him; so that he pleads for them, ever lives to do so, and is able to save to the uttermost, and he shall have multitudes of willing, loyal subjects, among them. Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him, when, by his Spirit and grace, he works upon them to submit to the Lord Jesus.

Whatever we rejoice in, in this world, it must always be with trembling, because of the uncertainty of all things in it. To welcome Jesus Christ, and to submit to him, is our wisdom and interest. Let him be very dear and precious; love him above all, love him in sincerity, love him much, as she did, to whom much was forgiven, and, in token of it, kissed his feet, Lu 7:38. And with a kiss of loyalty take this yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his cause. Unbelief is a sin against the remedy. It will be utter destruction to yourselves; lest ye perish in the way of your sins, and from the way of your vain hopes; lest your way perish, lest you prove to have missed the way of happiness. Christ is the way; take heed lest ye be cut off from Him as your way to God. They thought themselves in the way; but neglecting Christ, they perish from it. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their Refuge.