Get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth.
Verse 5. Get wisdom] True religion is essential to thy happiness; never forget its teachings, nor go aside from the path it prescribes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From the belief and practice of my word.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Getas a possession not tobe given up.
neither declinethatis, from obeying my word.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Get wisdom, get understanding,…. Not only moral and political wisdom and understanding, but that which is spiritual and evangelical; Christ, and the knowledge of him; he being the only happy man that has an interest in him, and is possessed of him by faith, which is the meaning of getting him; [See comments on Pr 3:13]; by which it appears, that what Solomon had before delivered, and afterwards repeats and urges, was the same his father David, that wise, great, and good man, taught him; and which he mentions, the more to recommend the getting of wisdom and understanding to others;
forget [it] not; when gotten, keep it in remembrance; be continually meditating on Wisdom, or Christ, his glories and excellencies; the fulness of grace and truth in him; the blessings of goodness which come by him; the great use and profit of having and enjoying him;
neither decline from the words of my mouth; the above instructions, and all others he gave unto him.
Fuente: John Gill’s Exposition of the Entire Bible
The exhortation of the father now specializes itself:
5 Get wisdom, get understanding;
Forget not and turn not from the words of my mouth.
6 Forsake her not, so shall she preserve thee;
Love her, so shall she keep thee.
Wisdom and understanding are (5a) thought of as objects of merchandise (cf. Pro 23:23; Pro 3:14), like the one pearl of great price, Mat 13:46, and the words of fatherly instruction (5b), accordingly, as offering this precious possession, or helping to the acquisition of it. One cannot indeed say correctly , but (Psa 102:5); and in this sense goes before, or also the accus. object, which in the author has in his mind, may, since he continues with , now not any longer find expression as such. That the are the means of acquiring wisdom is shown in Pro 4:6, where this continues to be the primary idea. The verse, consisting of only four words, ought to be divided by Mugrash;
(Note: According to correct readings in codd. and older editions, has also indeed Rebia Mugrash, and , Mercha (with Zinnorith); vid., Torath Emeth, p. 47, 6; Accentuationssystem, xviii. 1, 2; and regarding the Zinnorith, see Liber Psalmorum Hebraicus by S. Baer, p. xii.)
the Vav ( ) in both halves of the verse introduces the apodosis imperativi (cf. e.g., Pro 3:9., and the apodosis prohibitivi, Pro 3:21.). The actual representation of wisdom, Pro 4:5, becomes in Pro 4:6 personal.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Get and Hold Wisdom`
(Pro 4:5-13)
Verses 5-13 emphasize the need to seek and retain wisdom:
1) To regard wisdom as the principal need in life, Vs. 7; Pro 3:13-15.
2) To get wisdom and understanding by heeding the instructions of the father, Vs. 5, 6,10, 11;
3) To love (vs. 6), exalt (vs. 8) and be guided by wisdom (vs. 11-12)
4) To hold fast to wisdom (vs. 12, 20, 21)
5) To recognize that so doing assures long life (vs. 10), honor (Vs. 8) and a life that is a spiritual ornament, pleasing to God; (Vs. 9), also 1:9 and Pro 3:32-34.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 4:8. Exalt or esteem.
Pro. 4:9. Last clause, or she shall compass thee with a crown of glory.
Pro. 4:10. As is all other instances (see Notes on Chap. Pro. 3:2), Miller translates the promise: And they shall grow greater to thee through years of life.
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 4:5-13
THE ONE THING NEEDFUL
I. Human nature has many needs.
1. There are the needs of the body, which begin upon our entrance into life, and never cease until the day of our death. These are common to all men, and keep every man in an attitude of getting all through his life. It is the demand of these needsthe effort to get what will supply themthat is the motive-power which keeps the world of men in motion.
2. Mens needs are multiplied in proportion to the greatness of their sphere and their intellectual activity. The needs of a judge upon the bench are more than those of a crossing-sweeper. Both have some wants in common, but the intellectual and social position of the former has multiplied his needs far beyond those of the latter. The needs of a master in a house of business, or of a mistress in a family, are more than those of their servants. They have more claims to meetmore responsible positions to fill. But the aim of each individual man, woman, or child is to supply their natural or acquiredtheir real or their supposedwants, whether material, or intellectual, or spiritual.
II. There is one need above all other needsone thing to be gotten before all other gettingsviz: Wisdom, taking the word to mean godliness. The husbandman finds that the field that has been given him to till needs many things before it will yield him a golden harvest. But there is one thing, among others, that is indispensable, viz: the sunlight. He will plough, and harrow, and sow in vain if this want is not supplied. So all a mans gettings will fail to bring him a harvest of soul-satisfaction if this primal element be wanting.
III. The blessings which will follow the getting of godliness. They have already been enumerated in chap. Pro. 3:21-26. See homiletics on that paragraph. On Pro. 4:9 see homiletics on chap. Pro. 1:9.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 4:5. We cannot do it directly, but there immediately follow the rules to be observed, forget not, etc. It is astonishing how much is made of attention. It is the only voluntary thing, not muscular.Miller.
For so much a man learns as he remembers. The promise also of salvation is limited to keeping in memory what we have received (1Co. 15:2).
1. Because of the excellency of it. Things of high birth are excellent. This wisdom is from above (Jas. 3:17). Things rare are precious. True wisdom is not found in many.
2. Because of the pleasure of it (chap. Pro. 3:17). No content in the world like that wisdom gives.
3. Because of the profit of it. Every trade will tell you that wisdom thrives, and folly beggars men. So in spiritual things.
4. Because of the necessity of it, which is the strongest argument. Without it die, nay be damned.Francis Taylor.
Pro. 4:6. Jerome wrote to a friend, Beg now for me, who am grey-headed, of the Lord, that I may have Wisdom for my companion, of which it is written, Love her and she shall keep thee.
Forsake her not, and thou will love her, for love is bred by continuing together; love her and thou will not forsake her, for love liketh not of parting. The manner of speech seemeth to intimate a union of marriage, and indeed Wisdom is a fit spouse for mans noble soul.Jermin.
We turn an eye to Wisdom, and she turns an eye to us. We watch and she watches. In our ungodly state we cannot think of Wisdom that she does not turn and step back to us by common grace. And, if we think so long, and strive so earnestly as that she comes up to us and is full in sight, then each new fondness fascinates her and brings her close. Each wise thing that we do makes us wiser.Miller.
It is worse with him that leaves good, than with him that never did it (2Pe. 2:21). One goes blindfold to hell and hath less pains there; another, seeing, hath more.Francis Taylor.
Pro. 4:7. Make religion thy business, other things do by the bye. As Csar, swimming through the waters to escape his enemies, carried his books in his hand above them, but lost his robe.Trapp.
It can have no place if it has not the first place. If it be anything it will be everything.Bridges.
The mistake of the principal thing is that which maketh the principal disorder in mans heart. But as that is light which showeth the light unto us, so that is the principal thing which showeth the principal thing unto us, even wisdom alone.Jermin.
I. What we are to acquire. Both divine and human learning, which differ as means do from the end. Were there no divine learning, human learning would lose great part of its value: limited to the present life, it must terminate on the confines of the grave. And had we no human learning, now that the days of inspiration have passed, we should not be able to attain that which is divine. II. How we are to acquire it. We must be taught by those who were in the world before us. Weeds and thistles only will be the spontaneous produce if the ground is not broken up and good seed sown. III. Why we are to acquire it. The pleasures of wisdom exceed all othersin kind, degree, and duration.Bishop Horne.
The worlds maxim, on the contrary, ismoney is the principal thing; therefore get money; and with all thy getting, get more.Fausset.
Amidst all thy other acquisitions acquire this, without which all others will be useless and even hurtful.Menochius.
With, rather by means of (see Critical Notes). We are to turn all our gettings into the channel of more grace. We are to use all our properties for growing wiser. We are to grind up all our corn into the bread of spiritual nourishment.Miller.
Venture all for wisdom rather than miss it.
1. What we lose is transitory, what we get is durable. A fee-simple is better than a leaf.
2. What we lose is hollow and empty, what we get is full and substantial. A sound timber tree is better than one hollow within, though the latter make a bigger show.
3. What we lose is vain, what we get is profitable. A piece of gold is better than a counter.
4. What we lose is often matter of danger, what we get is matter of safety and security.Francis Taylor.
Pro. 4:8. On this recommendation of religion it is the more necessary to fix our attention because it is often refused to it by men of the world. Their notions of honour are apt to run in a very different channel. A distinction must be made between fame and honour. The former is a loud and noisy applause; the latter a more silent and internal homage. Fame floats on the breath of the multitude; honour rests on the judgment of the thinking. Fame may give praise while it withholds esteem; true honour implies esteem mingled with respect. The one regards particular distinguished talents; the other looks up to the whole character. It follows, therefore, that in order to discern where mans true honour lies, we must look at the whole of what forms a man. A mind superior to fear, to selfish interest, and corruption; governed by this principle of uniform rectitude, the same in prosperity as in adversity, such is the mind which forms the distinction and eminence of men. And such a character is formed solely by the influence of true religion. II. The honour which man acquires by religion and virtue is independent and complete. It is independent of anything foreign or external. Wherever fortune is concerned it is the rank which commands our deference. Where some shining quality attracts admiration, it is only to a part of the character that we pay homage. But with goodness, it is the whole man whom we respect. III. This honour is divine and immortal. It is honour not only in the sight of man, but of God, whose judgment is the standard of truth and right. It enters with man into a future state; and continues to brighten through eternal ages.Blair.
Not only get, keep, and love her, but also exalt her. We are apt to think less of those things which we have, however precious, after the novelty has worn off. Beware of this feeling in religion. Religion richly repays in kind all that we can do to embrace her. She exalts them who exalt her (Psa. 30:1), and gives them fresh reason for exalting her (Psa. 37:34).Fausset.
Pro. 4:9. She is the diadem which bindeth up the shattered thoughts of mans understanding: she it is which covereth and succoureth the broken cracks of mans invention: she it is which delivereth the authority of sovereignty to the head, and maketh the head to be the head, in bearing rule and commanding the inferior affections and lusts of the heart and other members.Jermin.
Crowns were anciently given to many sorts of persons as tokens of general favour and esteem.
1. To wise men and learned; to those who excelled in the arts and sciences. Godly-wise men deserve them much better.
2. To men famous for justice and other moral virtues; to good lawmakers and judges. Godly-wise men excel in theological virtues, which are far more excellent.
3. To conquerors. A wise man is a conqueror over his passions and affections, which make other men, and great ones too, very slaves.
4. To bridegrooms when they were married. A wise man is married to Wisdom, the fairest bride in the world.
5. To kings on their coronation day. So shall godly men be crowned when they die. They know how to rule their own souls here, and to direct others, and to get an eternal crown in Heaven. A beggar being once asked what he was, answered: I am a king! Where is thy kingdom? It is in my soul. I can so rule my external and internal senses that all the faculties of my soul are subject to me. And who doubts that this kingdom is better than all the kingdoms of the world?Francis Taylor.
Pro. 4:11. He may boldly call to be heard who himself doth what he teacheth. Christ placeth doing before teaching (Mat. 8:19), for good doing leading the way, though teaching doth not follow, yet good works can, as clear as the light, teach those that look upon us. Paul saith, We have received grace and apostleship to the obedience of faith; one would have thought he should have said rather to the government and direction of faith, but he saith, obedience, because examples do direct and govern better than words.Jermin.
The two branches which constitute the sum of parental tuitioninstruction and directionteaching truth and guiding to duty. The one part relates to knowledge, the other to practice. In all rightly conducted education, the two should never be disjoined. To teach duty without truth is to teach action without motivevirtue without its principle. To teach truth without duty is to teach motive without the practice to which it should lead. They are both partial, and, if kept asunder, both worthless.Wardlaw.
Pro. 4:12. Having a good mixture of zeal and knowledge; so that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal.Trapp.
The way of wisdom is indeed narrow, but in a narrow way there may be large steps; for though our feet may be straightened from going aside, yet they are not straightened from going on apace.Jermin.
As goest refers to the ordinary course, so runnest refers to extraordinary undertakings, wherein the believer has to put forth more than common energy.Fausset.
The word straightened seems to express the case of one in difficulty and perplexitycontradictory impulses and obstacles pressing and hindering him on every side, perpetually producing embarrassment and apprehensionhedging up the way, and hemming us in, and destroying the freedom and comfort of advancement. Such is the case of a man who walks according to a worldly and carnal policy. He is ever at a loss. As circumstances are ever shifting, he is ever shifting his principles and plans to suit them. But the wisdom from above inspires a simplicity and a unity of principle by which a vast amount of this painful and agitating perplexity is taken away.Wardlaw.
Pro. 4:13. Often a ships crew at sea are obliged suddenly to betake themselves to their boats, and abandon the sinking ship. Such a case was recently reported of an American whale-ship in the South Seas. The huge leviathan of the deep, wounded by the art of man, ran out the distance of a mile by way of getting a run-race, and thence came on with incredible velocity against the devoted ship. She began to fill. the word was given. All hands went to work, and soon all the seaworthy boats were loaded to the gunwale with the prime necessaries of life. The deck was now nearly level with the water, and the boats shoved off for safety. After they had pulled a hundred yards away, two resolute men leaped from one of the boats into the sea, and made towards the ship. They disappear down a hatchway. In a minute they emerge again, bearing something in their hands. As they leap into the water the ship goes down; the men are separated from each other and their burden in the whirlpool that gathers over the sinking hull. They do not seem to consult their own safety. They remain in that dangerous eddy until they grasp again the object which they had carried over the ships side. Holding it fast, they are seen at length bearing away to their comrades in the boat. What do these strong swimmers carry, for they seem to value it more than life? It is the compass! It had been left behind, and was remembered almost too late. Now they have taken fast hold of it, and will not let it go. Whatever they lose, they will at all hazards keep it, for it is their life. When shall we see souls, shipwrecked on the sea of time, take and keep such hold of the truth as it is in Jesus?Arnot.
Fasten and do not let slack. One rough grapple is not enough. Wisdom insidiously glides away if we give time to the arch deceiver. We are like a child trying to wake: he grasps the apple that one gives, but slackens as drowsiness creeps back.Miller.
I. Because many thieves lie in the way to rob us of what wisdom teaches.
1. The devil steals away the seed of the word (Mat. 13:9).
2. Wicked men also, by seducing us. Sometimes by persecuting us to make us forsake the truth (Mat. 13:21).
3. The world with its cares and profits seeks to take this treasure from us (Mat. 13:22). The flesh presents many pleasures to us which drown our wits.
II. Because we may lose wisdom ourselves by negligence.F. Taylor.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(5) Get wisdom, get understanding.Like the pearl of great price (Mat. 13:46).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
VARIOUS PATERNAL INSTRUCTIONS, Pro 4:5-27.
5. Get wisdom Or, buy wisdom. The repetition of the verb makes it more vehement. It is thought to be the imitation of a merchant offering his wares.
Decline Turn away from.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 4:5 Get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth.
Ver. 5. Get wisdom, get understanding. ] Compara sapientiam, compara intelligentiam – so Chrysostom. Comparate saeculares, comparate vobis biblia, animae pharmaca. Get you Bibles by all means, whatever they cost you. You may better want bread, light, &c., than the knowledge of the Scriptures. Augustine makes mention of some that neglected the means of knowledge, because knowledge puffeth up; and so would be ignorant, that they might be humble, and want knowledge, that they might want pride. This was to do as that foolish philosopher that plucked out his eyes to avoid the danger of uncleanness; or as the silly friar, to whom Sir Thomas Moore wrote thus, –
“ Tu bene cavisti ne te ulla occidere possit
Litera: Nam nota est litera nulla tibi. ”
But men must get knowledge, and lest it puff them up, swelling them beyond measure, they must get humility laid on as a weight to keep them down.
Forget it not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Get wisdom: Pro 4:6 tells how to do it.
it = her.
words = sayings. Hebrew. imrah. See App-73.
Fuente: Companion Bible Notes, Appendices and Graphics
Get wisdom: Pro 1:22, Pro 1:23, Pro 2:2-4, Pro 3:13-18, Pro 8:5, Pro 17:16, Pro 18:1, Pro 19:8, Pro 23:23, Jam 1:5
neither: 2Ch 34:2, Job 23:11, Psa 44:18, Psa 119:51, Psa 119:157
Reciprocal: Psa 90:12 – that Pro 8:11 – wisdom Pro 11:9 – through Pro 18:15 – General Ecc 2:13 – I saw Luk 8:12 – then 2Th 2:10 – they received Heb 12:5 – ye have forgotten