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The intention of this text is to represent a very great blessedness to good men, whether in the present or a future state, annexed to wisdom, or religious virtue, in consequence of their obtaining God's favour.

I. HOW GREAT, HOW SUBSTANTIAL AND COMPREHENSIVE A FELICITY THIS IS. It will be easily allowed, if we consider our most obvious notions of the Deity, as a Being infinitely perfect and all-sufficient, the fountain of life and happiness. We judge of the importance of any person's favour, and of the security and advantage which may arise to ourselves from it, by his power and capacity. It is impossible that God's favourites should be unhappy, because He neither wanteth power to effect what His good-will inclineth to, nor wisdom to contrive the best method for their safety and advantage. Though there are objects suitable to the inclinations God hath planted in our nature, yet even supposing them sought after, and enjoyed without sin, they come short of being our true felicity, both in the perfection of degree and in the duration of them. They cannot yield solid contentment and satisfaction to the mind of man, because they are too low in their kind for its high capacity; and they are of a perishing nature; pleasure is but for a season, honour only an empty shadow; nothing can be more variable and uncertain than it is. But the favour of God is a substantial good, and never-failing foundation of hope and spring of comfort; it extendeth to all possible cases, and is a support in the most distressed situation of affairs.

II. UPON WHAT GROUNDS MAY WE EXPECT THAT, IF WE FIND WISDOM, WE SHALL OBTAIN FAVOUR OF THE LORD? How can men do anything that is good out of a regard to the Deity, unless they first believe Him to be good, and a lover of virtue? The greatest corruptions of religion and morality have taken their rise from wrong notions of God. But how doth it appear that the wise and virtuous obtain favour of the Lord, since His providence doth not distinguish them by marks of favour, but, by the confession of the sacred writers themselves, they are in as bad a condition with respect to the affairs of this life as the wicked? This objection hath been advanced against the equity and wisdom of Providence, and as seeming to prove that the affairs of this world are under no intelligent direction, but left to blind chance or necessity; but this is not conclusive against the doctrine of the text for the following reasons:

1. The present state is appointed in the wisdom of God to be a state of discipline and improvement.

2. The sufferings of good men in the present state may be considered as trials, and it is consistent with the favour of God to His servants that He should try them in order to their growth in virtue, and so becoming still more the objects of His favour.

3. We must keep in mind those things promised in the gospel. Two practical reflections.

(1) See what is the noblest end of life, the worthiest of our affections, our choice, and of our most diligent and constant endeavours, that we may attain it.

(2) The way to obtain this end is plainly marked out to us in Scripture, and it is very inexcusable folly and thoughtlessness if we mistake it.

(J. Abernethy, M. A.)

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KJV: For whoso findeth me findeth life, and shall obtain favour of the LORD.

WEB: For whoever finds me, finds life, and will obtain favor from Yahweh.