Exegetical and Hermeneutical Commentary of Proverbs 3:3
Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
3. mercy and truth ] The phrase is often used to represent the character of Almighty God as exhibited in His dealings with men (Gen 24:17; Gen 32:11; Exo 34:6; Psa 25:10). Hence it comes to represent the perfection of moral character in man (Pro 16:6, Pro 20:28).
bind them write them ] Cultivate alike their outward exhibition “ about thy neck,” and their inward possession upon the table of thine heart. Let them be in thee at once attractive and genuine. (Comp. Pro 7:3 ; 2Co 3:2-3; 1Pe 3:3-4).
Fuente: The Cambridge Bible for Schools and Colleges
The two elements of a morally perfect character:
(1) Mercy, shutting out all forms of selfishness and hate.
(2) Truth, shutting out all deliberate falsehood, all hypocrisy, conscious or unconscious.
The words that follow possibly refer to the Eastern custom of writing sacred names on pieces of papyrus or parchment, and wearing them around the neck, as charms and talismans against evil. Compare, however, 1Pe 3:3-4.
Fuente: Albert Barnes’ Notes on the Bible
Pro 3:3
Let not mercy and truth forsake thee.
Mercy and truth
As the wings of the cherubim touched one another in the midst of the house, so Mercy and Truth are such a pair as will either lodge together or leave together. There was such a similitude of nature between the Twins of Love, eros and anteros, that at once they wept, and at once they smiled, they fell sick together, and they recovered jointly. Such are the Twins of Grace, Truth, and Mercy; she that would have them out in twain and parted is an harlot, she that cries spare and preserve them whole, she is the mother and must enjoy them. Look upon them in a state of policy; mercy without truth is a sweet shower dropping on the barren sands, quite spilt, and no blessing follows it. Truth without mercy is extreme right and extreme injury. Mercy without truth is a dangerous pity. Truth without mercy is not verity but severity. Consider them towards God and heaven, and then most unfit it is that either should be alone. A faith of mere protestation without good works, such is truth without mercy; it might have been in the Gergesene swine, for such a faith is in the devil, says St. James. All the integrity of the heathen, all the goodness that Socrates could teach, because it is not in Christ, such is mercy without truth. St. Austin compares them thus: A pagan living without blame before man is a man with his eyes open in the dark midnight, and he that professeth Christ and not mercy, but is sold to commit iniquity, is one with his eyes shut in a clear day, and he sees as little. (Bp. Hacket.)
Bind them about thy neck.—
True phylacteries
(see Deu 6:8):–
I. The substance of a true phylactery: Mercy and truth. These are the two grand elements of revelation they meet mans nature as a being possessing intellect and heart, each of which has its respective cravings and claims.
II. The uses of a true phylactery. The old phylacteries seem to be used–
1. As mementoes. They were to remind the wearer of the law.
2. As safeguards. This was, indeed, a later and superstitious use. Still mercy and truth rightly worn are safeguards. They protect us from what is wrong and ruinous. (D. Thomas, D.D.)
The combination of mercy and truth in a good life
A double metaphor, wherein keeping mercy and truth, or exercising them outwardly, is compared to tying a gold chain about the neck for ornament; and retaining them in the heart is compared to things written in a table-book, that they may not be forgotten.
1. Duties to men are to be made conscience of, as well as duties to God.
2. Mercy and truth should always go together; because both are ornaments to us. Men wear lace on good clothes, so doth mercy adorn truth. Both are profitable unto others.
3. The want of one buries the commendation of the other.
4. Both are together in God, else could we look for no favour from Him. Truth is required in all our dealings with men; but truth must always be tempered and toned with mercy. (Francis Taylor.)
Write them upon the table of thine heart.
Soul literature
Writing is a very ancient art. Moses knew it. There is a yet older writing, the penmanship of the soul. In this art every man is a busy writer. The soul registers every impression made on it. In comparing soul-writing with that of the pen, two things are observable correspondence and dissimilarity.
I. Correspondence. Both imply readers. Accuracy in both requires training. Both are either useful or injurious.
II. Dissimilarity. Soul-writing is more universal; more voluminous; more permanent; more useful to Christianity. Truth written by the soul in the life is more legible than truth written by the pen. It is more convincing; and it is more persuasive. Conclusion:
1. Life is a book which we are writing day by day.
2. The book of life should be a Christian book.
3. This book of life will have to be examined. (Homilist.)
Sacred inscriptions on the heart
At places of public resort, such as the summit of a lofty mountain or the site of a famous monument, you may see tables of wood or stone or level turf. All over them inscriptions have been chiselled so thickly that you could not now find an unoccupied spot to plant a letter on. The characters are various–some old, some new, some well-formed, some irregular scrawls, some mere scratches on the surface which a winters storms will wash out, some so deep that they will be legible for ages. The table lies there, the helpless recipient of ideas, good or bad, that stray comers may impress upon it. The heart of man is like one of these common public receptacles. (W. Arnot, D.D.)
Receptive tablets
1. The duty of parents is clear, and their encouragements are great. Watch the young. Stand beside that soft, receptive tablet. Keep trespassers away. Insert many truths. Busily fill the space with good, and that too in attractive forms. This is the work laid to your hand.
2. Afflictive providences generally have a bearing on this printing process. God sends what will break the heart or melt it. The heart, in contact with a busy world, was rubbed smooth and slippery. The type, when it touched, glided off the surface, and left no mark behind. This bruising and breaking opened the crust, and let the lesson in. (W. Arnot, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Let not mercy and truth forsake thee] Let these be thy constant companions through life.
Bind them about thy neck] Keep them constantly in view. Write them upon the table of thine heart – let them be thy moving principles; feel them as well as see them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let not mercy and truth forsake thee: either,
1. Gods mercy and truth. So it is a promise, Gods mercy and truth shall not forsake thee. Or rather,
2. That mercy and truth which is mans duty. So it is a precept; which seems most probable, both from the form of the Hebrew phrase, and from the following words of this verse, which are plainly preceptive, and from the promise annexed to the performance of this precept in the next verse.
Mercy and
truth are frequently joined together, as they are in God, as Psa 25:10; 57:3, &c., or in men, as Pro 16:6; 20:28; Hos 4:1, and here. Mercy notes all that benignity, clemency, charity, and readiness to do good freely to others; truth or faithfulness respects all those duties which we owe to God or man, to which we have special obligation from the rules of justice.
Bind them about thy neck, like a chain, wherewith persons adorn their necks, as it is expressed, Pro 1:9; which is fastened there, and not easily lost, which also is continually in ones view.
Upon the table of thine heart: either,
1. Upon those tablets which the Jews are said to have worn upon their breasts, which are always in sight. So he alludes to Deu 6:8. Or,
2. In thy mind and heart, in which all God commands are to be received and engraven, as is oft required in this book, and every where. So the table of the heart seems to be opposed to the tables of stone in which Gods law was written, as it is Jer 31:33; 2Co 3:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. mercy and truthGod’sfaithfulness to His promises is often expressed by these terms(Psa 25:10; Psa 57:3).As attributes of men, they express integrity in a wide sense (Pro 16:6;Pro 20:28).
bind . . . write . . .heartoutwardly adorn and inwardly govern motives.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let not mercy and truth forsake thee,…. Or, forsake not them, and the exercise of them; show “mercy” to fellow creatures, to sinful men, to the bodies of men, by relieving their wants; and to their souls, by pitying and praying for them, and by giving them wholesome counsel and advice: to fellow Christians, sympathize with them in their troubles, put on bowels of compassion, be tenderhearted, and forgive offences; and, in a spirit of meekness, restore backsliders, for God will have mercy, and not sacrifice. Attend to “truth”; exercise faith on the Lord; cast not away your confidence; speak truth to your neighbour and brother; and hold fast the truth of the Gospel, and never depart from it. Though many interpreters understand this by way of promise, and as an encouragement to regard the doctrines and ordinances of Christ, rendering the words, “mercy and truth shall not forsake thee” g; meaning the mercy and truth of God; the “mercy” of God in forgiving sin, in sympathizing under affliction, in helping in time of need, in supplying with all needful grace, and in bringing to eternal life; for the mercy of the Lord is from everlasting to everlasting, upon them that fear him, Ps 103:17; the “truth” of God, his faithfulness in performing promises, never fails; the unbelief of man cannot make it of no effect; though we believe not, he abides faithful and true to every word of his; not one shall fail, or pass away; all shall be fulfilled; see Ps 89:33; “all [his] paths [are] mercy and truth”, and he never goes out of them,
Ps 25:10;
bind them about thy neck; as chains for ornament: not mercy and truth, just before mentioned, as may seem at first sight; but the law and commandments of wisdom, Pr 3:1; or the doctrines and ordinances of Christ; see Pr 1:8; reckon it as your greatest honour, glory, and beauty, that you steadfastly adhere to these things; nothing makes a believer look more lovely in conversation than a close regard to the truths of Christ, and a constant walking in his ordinances;
write them upon the table of thine heart; do not forget them, keep them in memory, and always retain a hearty affection for them; it is the Spirit’s work to write them in the heart; and when they are there written, it is the work of saints, under a divine influence, to copy them over in life, and to show by their conduct and behaviour that they are written there; see Jer 31:33. The allusion, in both phrases, is to the directions given about the law of Moses, De 6:8; and to the writing of his law on tables of stone: and it was usual with the ancients, in later times, to write on tables of wood; Solon’s laws were written on tables of wood h; and such were the “tabellae et pugillares” of the Romans, made of box, beech, and other sorts of wood, covered with wax, on which they wrote; [See comments on Hab 2:2]; but Solomon would have his law written on the fleshly tables of the heart, 2Co 3:3.
g “non derelinquent te”, Piscator; “non deserent te”, Michaelis; so Aben Ezra and Gersom. h Laert, Vit. Solon. A. Gell. Noet. Attic. l. 2. c. 12.
Fuente: John Gill’s Exposition of the Entire Bible
With this verse the doctrine begins; (not ) shows the 3a does not continue the promise of Pro 3:2. (R. , stringere, afficere ) is, according to the prevailing usage of the language, well-affectedness, it may be of God toward men, or of men toward God, or of men toward one another – a loving disposition, of the same meaning as the N.T. ( vid., e.g., Hos 6:6). (from ), continuance, a standing to one’s promises, and not falsifying just expectations; thus fidelity, , in the interrelated sense of fides and fidelitas . These two states of mind and of conduct are here contemplated as moral powers (Psa 61:8; Psa 43:3), which are of excellent service, and bring precious gain; and 4b shows that their ramification on the side of God and of men, the religious and the moral, remains radically inseparable. The suffix does not refer to the doctrine and the precepts, but to these two cardinal virtues. If the disciple is admonished to bind them about his neck ( vid., Pro 1:9, cf. Pro 3:22), so here reference is made, not to ornament, nor yet to protection against evil influences by means of them, as by an amulet
(Note: Fleischer is here reminded of the giraffe in the Jardin des Plantes, the head of which was adorned by its Arabic keeper with strings and jewels, the object of which was to turn aside the ain [the bad, mischievous look] from the precious beast.)
(for which proofs are wanting), but to the signet which was wont to be constantly carried (Gen 38:18, cf. Son 8:6) on a string around the neck. The parallel member 3c confirms this; 3b and 3c together put us in mind of the Tephillim (phylacteries), Exo 13:16; Deu 6:8; Deu 11:18, in which what is here a figure is presented in external form, but as the real figure of that which is required in the inward parts. (from , Arab. l’ah , to begin to shine, e.g., of a shooting star, gleaming sword; vid., Wetzstein, Deutsch. morgenl. Zeitschr. xxii. 151f.) signifies the tablet prepared for writing by means of polish; to write love and fidelity on the tablet of the heart, is to impress deeply on the heart the duty of both virtues, so that one will be impelled to them from within outward (Jer 31:33).
Fuente: Keil & Delitzsch Commentary on the Old Testament
(3) Mercy.Or rather, love, shown by God to man (Exo. 34:7), by man to God (Jer. 2:2), and to his fellow man (Gen. 21:23); truth, or rather, faithfulness, especially in keeping promises, is similarly used both of God (Psa. 30:10) and man (Isa. 59:14). The two are often joined, as in this place. They are the two special attributes by which God is known in His dealings with men (Exo. 34:6-7), and as such must be imitated by man (Mat. 5:48).
Bind them about thy neck . . .These directions resemble the figurative orders with regard to the keeping of the Law in Exo. 13:9 and Deu. 6:8, the literal interpretation of which led to the use of prayer-fillets and phylacteries among the Jews. Certain texts of Scripture were copied out, enclosed in a leather case, and tied at the time of prayer on the left arm and forehead.
Table.Rather, tablet (Luk. 1:63; comp. Jer. 31:33).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Let not mercy and truth The kindness, love, and faithfulness, to which I have exhorted.
Forsake thee Depart from thee. Cherish them, cultivate them, make them a part of thy character, maintain and exhibit them always. This is forcibly expressed in the metaphorical language of the latter part of the verse. Zockler renders, love and truth, and remarks: “these ideas, which are often associated in our book for example, Pro 14:22; Pro 16:6; Pro 20:28 are, when predicated of man, the designation of those attributes in which the normal perfection of his moral conduct towards his neighbour expresses itself.” To “bind” God’s law about the neck is not only to obey it, but to rejoice in it as an ornament of the highest value. Comp. 1Pe 3:3-4. Write them heart The meaning is, impress them on thy mind and affections.
Fuente: Whedon’s Commentary on the Old and New Testaments
Wisdom and Its Blessings in Relationships: Wisdom Blesses the Man Spiritually Pro 3:3-4 focuses upon the spirit of man and how God’s blessings affect him in this realm. When his heart is right with God his relationships with others becomes blessed.
Wisdom will teach us how to walk in love and faithfulness in relationships with both God and man. Mercy and truth proceed from a pure heart. This conduct of walking with a pure heart will bring us into places of favor and honor in our relationships with other people.
Pro 3:3-4 mentions receiving favor from both God and man for a reason. This is because God is watching how we conduct ourselves with our fellow man. If we walk in love towards others, God will favor us with His blessings (Pro 19:17; Pro 21:21, Mat 6:14; Mat 7:1-2).
Pro 19:17, “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.”
Pro 21:21, “He that followeth after righteousness and mercy findeth life, righteousness, and honour.”
Mat 6:14, “For if ye forgive men their trespasses, your heavenly Father will also forgive you:”
Mat 7:1-2, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.”
Also, if we walk closely with the Lord in divine wisdom and with His anointing, people will take notice as they did with Joseph and Daniel, thus favoring them above other (Pro 4:9).
Pro 4:9, “She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.”
It is impossible to separate our relation with God from our relationships with man. All human relationships are related in some way to our relationship with God. Thus, the favor and understanding that is a result of these relationships are related to God and man.
Sowing in the Spirit Realm Pro 3:33-34 serves to illustrate Pro 3:3 by teaching us to walk with a humble heart and not allow pride to bring us into scorn towards others. For in humility, we are able to show mercy to others and to walk in the truth of God’s Word.
Illustrations of Favor – Joseph:
Gen 39:2-4, “And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand. And Joseph found grace in his sight , and he served him: and he made him overseer over his house, and all that he had he put into his hand.”
Gen 39:21, “But the LORD was with Joseph, and shewed him mercy , and gave him favour in the sight of the keeper of the prison .”
Why did God show Joseph mercy: because Joseph had shown mercy to others? Note:
2Sa 22:26, “With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright.”
Samuel:
1Sa 2:26, “And the child Samuel grew on, and was in favour both with the LORD, and also with men .”
Daniel:
Dan 1:9, “Now God had brought Daniel into favour and tender love with the prince of the eunuchs.”
Jesus Christ:
Luk 2:52, “And Jesus increased in wisdom and stature, and in favour with God and man .”
The early Church:
Act 2:46-47, “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people . And the Lord added to the church daily such as should be saved.”
It is for us in the New Covenant:
Rom 14:18, “For he that in these things serveth Christ is acceptable to God, and approved of men .”
Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
Pro 3:3
Word Study on “truth ” – Gesenius says the Hebrew word “truth” ( ) (H571) means, “firmness, stability, perpetuity, faithfulness, fidelity, probity, uprightness, integrity of mind, truth.” Strong says it literally means, “stability,” and figuratively, “certainty, truth, trustworthiness.”
Word Study on “forsake” Gesenius says the Hebrew word “forsake” ( ) (H5800) means, “to loose bands, to let go, to leave.”
Pro 3:3 “bind them about thy neck; write them upon the table of thine heart” – Comments – This phrase is a reference to the commandments that God gave the children of Israel under the Law (Deu 6:8; Deu 11:18). It is a full time job of diligent effort to walk according to the Scriptures so we must constantly keep Bible verses on our mind in order to walk in them.
Deu 6:8, “And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.”
Deu 11:18, “Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.”
Pro 3:4 So shalt thou find favour and good understanding in the sight of God and man.
Pro 3:4
Pro 3:4 Word Study on “understanding” Gesenius says the Hebrew word “understanding” ( ) (H7922) means, “understanding, intelligence, prudence.” Strong says it means, “intelligence, success.” The Enhanced Strong says it is used 16 times in the Old Testament, being translated in the KJV as, “understanding 7, Wisdom 3, wise 1, prudence 1, knowledge 1, sense 1, discretion 1, policy 1.”
Strong says ( ) (H7922) comes from the primitive root ( ) (H7919), which means, “to be circumspect, and hence, intelligent.” The Enhanced Strong says it is used 63 times in the Old Testament, being translated in the KJV as, “understand 12, wise 12, prosper 8, wisely 6, understanding 5, consider 4, instruct 3, prudent 2, skill 2, teach 2, misc 7.”
Comments – This Hebrew noun is a key word woven throughout in the book of Proverbs being used six times:
Pro 3:4, “So shalt thou find favour and good understanding in the sight of God and man.”
Pro 12:8, “A man shall be commended according to his wisdom : but he that is of a perverse heart shall be despised.”
Pro 13:15, “Good understanding giveth favour: but the way of transgressors is hard.”
Pro 16:22, “ Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.”
Pro 19:11, “ The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.”
Pro 23:9, “Speak not in the ears of a fool: for he will despise the wisdom of thy words.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Pro 3:3. Let not mercy, and truth forsake thee Virtue and fidelity, Schultens; who observes, that these words are often joined together concerning God; see Psa 25:10; Psa 89:14 concerning man; Gen 24:49; Gen 47:29. Jos 2:14. With men, nothing can be more advantageous than virtue and fidelity, which include the sincere and constant performance of all kinds of duty. By an inversion of the syntax it is said, Let them not forsake thee, instead of Forsake not thou virtue and fidelity. See Gen 24:27 and there is much beauty and strength in this mode of expression. God commands us here to exercise mercy and truth, compassion and fidelity, towards each other; and he promises us in return, that we shall find favour and good success with men, Pro 3:4 where, instead of good understanding, we may read, good encouragement. See 2Co 8:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
Ver. 3. Let not mercy and truth forsake thee, ] That is, True mercy; not that which is natural or moral only, but that which is right, both quoad fontem, and quoad finem. They that do otherwise, as heathens and hypocrites, lay up their treasure in the eyes and ears of men, which is a chest that hath neither lock nor key to keep it.
Bind them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercy = lovingkindness, or grace.
Bind. Like the phylacteries. Compare Pro 6:21; Pro 7:3; and see Exo 13:16.
Fuente: Companion Bible Notes, Appendices and Graphics
mercy: Pro 16:6, Pro 20:28, 2Sa 15:20, Psa 25:10, Hos 4:1, Mic 7:18-20, Mal 2:6, Mat 23:23, Eph 5:1, Eph 5:2, Eph 5:9
bind: Pro 6:21, Pro 7:3, Exo 13:9, Deu 6:8, Deu 11:18-21, Psa 119:11
write: Jer 17:1, 2Co 3:3, Heb 10:16
Reciprocal: Gen 24:49 – deal kindly and truly Deu 4:9 – keep thy soul Deu 33:24 – let him be 1Sa 2:26 – was in 1Sa 20:8 – deal kindly 2Ch 9:7 – General Pro 4:21 – depart Dan 6:3 – an Mat 23:5 – they make Luk 1:63 – a Luk 2:52 – and in
Fuente: The Treasury of Scripture Knowledge
3:3 Let not {b} mercy and truth forsake thee: bind them about thy {c} neck; write them upon the table of thine {d} heart:
(b) By mercy and truth he means the commandments of the first and second table, or else the mercy and faithfulness that we ought to use toward our neighbours.
(c) Keep them as a precious jewel.
(d) Have them ever in remembrance.