Exegetical and Hermeneutical Commentary of Proverbs 3:13
Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding.
13. getteth ] Lit. draweth forth, or out, R.V. and A.V. marg. The word occurs again Pro 8:35, Pro 12:2, Pro 18:22, in all which places the source of supply is expressed: obtaineth (lit. draweth forth) favour from Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
The first beatitude of the Proverbs introduces a new lesson. Getteth understanding, literally as in the margin, probably in the sense of drawing forth from Gods store, from the experience of life (as in Pro 8:35; Pro 18:22). The preciousness of wisdom is dwelt on here, not the use to be made of it.
Fuente: Albert Barnes’ Notes on the Bible
Pro 3:13-26
Happy is the man that findeth wisdom.
Wisdom
I. The pleasures of wisdom.
1. Present happiness.
2. Lasting happiness.
II. The preciousness of wisdom (Pro 3:14-18). Many figures are employed to set forth the preciousness of wisdom.
III. The possession of wisdom.
1. Its reception (Pro 3:18). This laying hold implies earnestness and determination. Heavenly wisdom will never be the portion of the man who has no heart to it (Pro 17:16).
2. Its retention (Pro 3:21). The crown jewels in the Tower are guarded and closely watched. Iron bars exclude the stranger from a too near approach to them, and jealous eyes watch his movements as he is permitted to look at them. So let us guard the Pearl of great price. The only hand that can hold fast the pearl of wisdom are those of faith and love which is in Christ Jesus (2Ti 1:13). Compare The Lord . . . shall keep (Pro 3:26).
IV. The pattern of wisdom (Pro 3:19).
V. The pursuit of wisdom. (H. Thorne.)
The happiness of the pious
It is a great mistake to suppose that the pious man is only to be blest; he is blest already.
I. Peace of conscience. The possession of the entire world, with all its honours and pleasures, would be but a mockery to him who feels the lash of an accusing conscience. While on the other hand, to him who is at peace with himself there is a sweet and ample solace under whatever external evils may befall him. This peace, however, is not to be confounded with another state of mind nearly resembling it. There is a sense of security in regard to spiritual and eternal things which springs not from religion, but from the want of it. It results either from infidel or deistical principles; or from the power of sinful appetites and passions which shut out all serious thoughts; or from false ideas of the mercy of God; or, again, from mens most erroneous conceptions of their own character. How different the peace of the children of God! It is intelligent, and well-grounded, and Scriptural. It admits the existence of sin and punishment, of death and of hell. Truly pious men generally have profounder impressions of these realities than any others. But at the same time they look with faith to an all-sufficient Redeemer; and in the merits of His obedience and death they see ample reason for confidence and hope.
II. The union of inclination and duty. The pious have this characteristic, that they not only pursue the path of rectitude, but delight in it as being not merely their duty, but their choice. They have a new spiritual relish, which makes religious duties as attractive to them as books are to a scholar, as parade-day is to a soldier, or as gay amusements are to the children of fashion.
III. Communion with God. The pious man withdraws from outward and worldly things; and seeks intercourse with his God. And who shall tell the joy and peace of the communion thus gotten? It is pure, heavenly, Divine.
IV. Confidence in providence. One of the chief evils of this world is its uncertainty. Its fashion is continually passing away. Now, amid all these proverbial vicissitudes of this world, there is only one man who can walk with a charmed life, i.e., the wise or pious man. He knows not, nor does he want to know, what may befall him; but he is sure nothing shall happen to him which is not sent by a Divine hand, which is not wisely and kindly intended, and which shall not, in the end, minister to his eternal blessedness. How happy is the man who has found this wisdom; who can and does thus habitually regard God! How free from care and anxiety his bosom!
V. The hope of heaven. Hope is often spoken of as the one great blessing of man which survived the ruins of the fall. There is, however, an objection sometimes offered to this statement. If this be so, it is said, then Christians ought to be distinguished by a uniform sense of contentment and peace; they should be the happiest of mortals: whereas frequently the reverse of this is the case. The objection is fair, and we purpose to answer it fairly. First, then, all professed Christians are not such in reality; and, of course, it is no wonder that nominal believers should have only nominal joy. But, secondly, many real children of God are constitutionally of a gloomy or desponding temperament. But, thirdly, a great many, of whom we may hope that the root of the matter is in them, feel and show but little of the happiness we have spoken of because of their weak faith and careless living. The most beautiful landscape conveys no pleasure to the man who does not see it. The largest promises mean nothing to him who does not know or believe that he has some title to them. And hence the disquietude of many of whom it would be harsh to say they had no interest in Christ. (T. W. Chambers.)
The value of wisdom
I. One way of learning wisdom (Pro 3:11-12). By means of the chastening of the Lord; that is, of instruction through chastisement. There are some who will heed no other voice but this. Many a life that has been frivolous or selfish or indifferent to spiritual things has been led into the path of wisdom by affliction. God would not let chastening come unless we had something yet to learn. When it does come, therefore, it behoves us to listen patiently and reverently.
II. The blessedness of wisdom. This is expressed in the way which would mean most to an Oriental. To him things to be desired would be ornamental, like silver, fine gold, rubies (or pearls). And then he is allowed to let his imagination run riot. Let him think of anything in the world which he would like to possess very much, wisdom is still infinitely more to be desired. Why is it blessed to choose Wisdom? In her right hand is length of days. What man wants is life itself. The pursuit of wisdom tends naturally to give a man longer life. The wise man, who serves God in quietude and simplicity, has an even, regular habit of life which tends to longevity. In her left hand are riches and honour. We may not say that riches and honour always go to the good and never to the bad; but taking the world over, it pays to do right even from a worldly point of view. In the long run prosperity and honour go to those who deserve them. Where would you go to find those who truly enjoy life? To the epicure, the man of mental or bodily dissipation, the ungodly rich, the frivolous? Surely not. These lives do not contain the formula of peace.
III. The seat of wisdom. It is in God. The man seeking wisdom looks up to Him whose superhuman wisdom is declared in every rain-drop and every grass-blade. Whoever earnestly wants to know how to live will somehow find his way to God.
IV. The consequences of receiving wisdom. They are such as life, grace, safety, peace. The life of wisdom of the Old Testament finds its fulfilment in the life of the soul in Jesus Christ. The value of the Christian life is made clear by taking up such things as are sometimes supposed to be disadvantageous in it and seeing how they are transformed into blessings. Such things as these are supposed to be unpleasant in it: its definite committal, outspoken avowal, sacrifice of pleasure, loss of independence, irksome duties. But the life which turns its own seeming disadvantages into positive enjoyments must be the pleasantest life. Such is the life of the soul in Christ, who is made unto us the wisdom of God. (D. J. Burrell, D. D.)
The value
of wisdom:–Here notice the writers insight into the fundamental conception of human life.
I. Life as a school. The word chastening might be rendered instruction. It means the dealing of God with the human soul as a teacher deals with his pupil. This idea relieves God of the charge that He is angry with His children when sorrows fall upon them. We are not to despise this instruction, not to weary at this correction.
II. The best lesson to be learned in this school is wisdom. Not all in the school succeed in learning this. Wisdom is skill; it is enlightenment of the soul with respect to its relation to God and His world. It includes insight, judgment, and the highest qualities of the soul. With the richness of this inner life there comes true peace.
III. This wisdom is creative. The Lord by wisdom hath founded the earth. Wisdom is creative in man. He is a generator of moral influence wherever he may be. Some persons are reserve forces of righteousness. Such influence is creative.
IV. This wisdom begets faith. It produces confidence in the unknown and untried. Knowledge of God, instead of creating doubt, inspires firmer hope and humble reliance. The further one sees into Gods character the more serene and settled he is, because the progress in knowing God is progress in knowing goodness. (E. S. Tead.)
The religious and moral ends of knowledge
Here are described the effects of wisdom upon the honour and happiness of human life.
I. In every period of life the acquisition of knowledge is one of the most pleasing employments of the human mind. In youth there are circumstances which make it productive of higher enjoyment.
II. The pursuits of knowledge lead not only to happiness, but also to honour. To excel in the higher attainments of knowledge, to be distinguished in those greater pursuits which have commanded the attention and exhausted the abilities of the wise in every former age is perhaps of all the distinctions of human understanding the most honourable and grateful.
III. Knowledge is at best only a means to an end. Knowledge of every kind supposes some use to which it is to be applied.
1. To illustrate the wisdom and goodness of the Father of nature.
2. To secure the welfare of humanity. The benevolence of knowledge is of a kind as extensive as the race of man, and as permanent as the existence of society.
3. To improve our own minds. (Archibald Alison, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Happy is the man that findeth wisdom] This refers to the advice given in Pr 2:4; where see the note. See Clarke on Pr 2:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Happy is the man, notwithstanding all his afflictions, that findeth wisdom; which supposeth his diligent searching for it, expressed Pro 3:4.
That getteth, Heb. that draweth out; which expression implies two things:
1. That man hath it not naturally in himself, but must have it from another, even from God and his word.
2. That men should labour for it, as those do that dig and draw forth metals out of the earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. findethliterally,”reaches,” or “obtains by seeking.”
gettethliterally,”draws out,” as metals by digging.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Happy [is] the man [that] findeth wisdom,…. Some connect these words with the preceding; as if the sense was, a good man, though he is chastened by the Lord, yet is a happy man; not only because his chastenings are in love and for good, but because he improves in spiritual knowledge and understanding by them; see Ps 94:12. Aben Ezra connects them with the former, but in a different manner, thus; “happy is the man that findeth wisdom”, for by it he keeps from sinning, that chastisements may not come upon him. But rather the argument in praise of wisdom, and the advantages of it, insisted on in the preceding chapter, is resumed here and enlarged upon; and by wisdom is meant Christ, and a saving knowledge of him by means of his Gospel; and “finding” him supposes seeking him; which does not arise from nature, but the grace of God, and follows upon the sight of the need and worth of Christ; and is done in the use of means, as reading, praying, and attendance on the word and ordinances: and finding him is no other than an enjoyment of him by faith; which is a seeing him, a taking hold on him, and possessing him; who is to be found in the covenant of grace, being the Mediator, surety, and messenger of it; in the Gospel, which is full of him; in the promises of it, which hold him forth, and the blessings of his grace; in the ordinances, which direct unto him, and where he shows himself: for he is not to be found by the light of nature, nor by carnal reason, nor by the law of Moses; but by means of the Gospel, attended with the Spirit of wisdom and revelation in the knowledge of him; and a happy finding this, which fills the possessor with inexpressible joy! see Joh 1:41;
and the man [that] getteth understanding; Christ, and a spiritual understanding of him: this is not a proper acquisition of a man’s own; an interest in Christ is not gotten by anything of man’s; not by his good works, which are the fruits of grace; nor by faith and repentance, which are gifts of grace themselves; but it is given unto a man: and “getting” here signifies, as before, possession and enjoyment of Christ, as God’s pure gift; as a man that is said to obtain the favour of God, when he enjoys it, and the effects of it, in consequence of finding Christ, Pr 8:35; where the same word is used as here. The word signifies to “draw out” t; as metals are drawn out of the earth by searching and digging for, or as water out of a well; thus Christ, and the knowledge of him, are drawn out of the mines and fountains of the Scriptures, by such that seek after him aright. Aben Ezra interprets it, that draws or brings it out from another, and learns it; the true believer in Christ hears and learns of the Father, and so comes to Christ, and enjoys him, Joh 6:45. The Targum is,
“who causes understanding to spring up;”
as water out of a well or fountain; out of his heart, as Gersom; or, as Jarchi, who has learned wisdom, that it is ready to break out, at his mouth; out of the abundance of it in his heart, his mouth speaketh; as such that know Christ cannot but speak to others of the things they have heard and seen, Mt 12:34.
t “educet”, Montanus; “eruit”, Tigurine version, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
Such submission to God, the All-wise, the All-directing, who loves us with fatherly affection, is wisdom, and such wisdom is above all treasures.
13 Blessed is the man who has found wisdom,
And the man who has gained understanding;
14 For better is her acquisition than the acquisition of silver,
And her gain than fine gold.
15 More precious is she than corals;
And all thy jewels do not equal her value.
The imperfect , which as the Hiph. of , exire , has the general meaning educere , interchanges with the perfect . This bringing forth is either a delivering up, i.e., giving out or presenting, Isa 58:10; Psa 140:9; Psa 144:13 (cf. , Arab. nafak , to give out, to pay out), or a fetching out, getting out, receiving, Pro 8:35; Pro 12:2; Pro 18:22. Thus 13a reminds one of the parable of the treasure in the field, and 13b of that of the goodly pearl for which the who sought the pearl parted with all that he had. Here also is declared the promise of him who trades with a merchant for the possession of wisdom; for and (both, as Isa 23:3, Isa 23:18; Isa 45:15, from , the latter after the forms , , without our needing to assume a second primary form, ) go back to the root-word , to trade, go about as a trader, with the fundamental meaning (lxx); and also the mention of the pearls is not wanting here, for at all events the meaning “pearls” has blended itself with , which is a favourite word in the Mashal poetry, though it be not the original meaning of the word. In 14b is surpassed by (besides in the Proverbs, found only in this meaning in Psa 68:14), which properly means ore found in a mine, from , to cut in, to dig up, and hence the poetic name of gold, perhaps of gold dug out as distinguished from molten gold. Hitzig regards as identical with it; but this word (Sanskr. without the ending hir , Zench. zar ) is derived from ghar , to glitter ( vid., Curtius). we have translated “gain,” for it does not mean the profit which wisdom brings, the tribute which it yields, but the gain, the possession of wisdom herself.
Pro 3:15 As regards , for which the Kethb has , the following things are in favour of the fundamental meaning “corals,” viz.: (1.) The name itself, which corresponds with the Arab. fann ; this word, proceeding from the root-idea of shooting forth, particularly after the manner of plants, means the branch and all that raises or multiplies itself branch-like or twig-like (Fleischer). (2.) The redness attributed to the , Lam 4:7, in contradistinction to the pure whiteness attributed to snow and milk ( vid., at Job 28:18). The meaning of the word may, however, have become generalized in practice (lxx in loc. , Graec. Venet. ); the meaning “pearls,” given to it in the Job-Targum by Rashi, and particularly by Bochart, lay so much the nearer as one may have wrought also corals and precious stones, such as the carbuncle, sardius, and sapphire, into the form of pearls. , in consequence of the retrogression of the tone, has Munach on the penult., and that as an exception, as has been remarked by the Masora, since in substantives and proper names terminating in the , i.e., the receding of the tone, does not elsewhere appear, e.g., , Gen 12:14, , Son 6:9, , Jer 30:7. is first abstr., a being inclined to something, lust, will, pleasure in anything, then also concr., anything in which one has pleasure, what is beautiful, precious; cf. Arab. nfs , _ hyy , hence hjart nfst , precious stones” (Fleischer). with means to be an equivalent (purchase-price, exchange) for anything; the most natural construction in Arab. as well as in Hebr. is that with , to be the equivalent of a thing ( vid., at Job 33:27); the is the Beth pretii, as if one said in Arab.: biabi anta thou art in the estimate of my father, I give it for thee. One distinctly perceives in Pro 3:14, Pro 3:15, the echo of Job 28. This tetrastich occurs again with a slight variation at Pro 8:10-11. The Talmud and the Midrash accent it so, that in the former the expression is , and in the latter , and they explain the latter of precious stones and pearls ( ).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Excellency of Wisdom; Happiness of Those Who Find Wisdom. | |
13 Happy is the man that findeth wisdom, and the man that getteth understanding. 14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16 Length of days is in her right hand; and in her left hand riches and honour. 17 Her ways are ways of pleasantness, and all her paths are peace. 18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. 20 By his knowledge the depths are broken up, and the clouds drop down the dew.
Solomon had pressed us earnestly to seek diligently for wisdom (ch. ii. 1, c.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe,
I. What it is to find wisdom so as to be made happy by it.
1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose.
2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mat 13:45; Mat 13:46. Buy the truth, (Prov. xxiii. 23); he does not say at what rate, because we must buy it at any rate rather than miss it.
3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates.
4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live.
II. What the happiness of those is who do find it.
1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, Pro 3:14; Pro 3:15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job xxviii. 15, c. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of.
2. It is a true happiness for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, Pro 3:16; Pro 3:17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour’s, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey’s end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism.
3. It is the happiness of paradise (v. 18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life,Rev 22:2; Rev 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever.
4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, Pro 3:19; Pro 3:20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them–numerous, yet no disorder in them–the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.
Fuente: Matthew Henry’s Whole Bible Commentary
Blessings Evaluated
(Pro 3:13-18)
Vs. 13-18 declare a series of blessings for the person who finds wisdom:
1) happiness, Vs. 13;
2) spiritual riches more valuable than silver, gold or precious jewels, Vs. 14, 1’5;
3) long life, honor and riches, Vs. 16; Gen 39:3; 2Ch 26:5; Psa 1:3;
4) a life pleasant and peaceful, Vs. 17, also Vs. 2;
5) Vs. 18 concludes by declaring that wisdom is a tree of life to those who lay hold upon her; that is, the source of all things necessary for a long, useful and happy life, here and hereafter, Pro 4:18; Pro 14:27; Pro 14:32; Pro 15:4; Pro 16:22; Psa 36:9.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 3:13. Gets, draws out.
Pro. 3:13. Lay hold, grasp, from a Hebrew root strong. Retaineth, holds her fast.
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 3:13-18
WISDOM AND HER GIFTS
I. Wisdom is to be found. She does exist. Precious metals and choice stones are to be found. They have an existence, and they exist in regions which may be reached by the exercise of mans intelligence and labour. Those who find them have to dig for them, to seek for them, to give time, and strength, and wealth to the search. So Wisdom, although she is within reach of man must be diligently sought after, must be drawn out (see Critical Notes) by painstaking diligence.
1. Wisdom is to be found in, and drawn out from affliction. The bee is said to suck honey from bitter herbs as well as from sweet flowers. The context to these words is closely connected with them, and declare him to be truly blessed who becomes by affliction a wiser and a better man. It is within the reach of intelligent faith in God thus to extract the honey of wisdom from the sorrow which to the world worketh death (2Co. 7:10).
2. Wisdom is to be found by study of the Divine Word. All Scripture is given by inspiration of Godthey are able to make thee wise unto salvation through faith which is in Christ Jesus (2Ti. 3:15-16). The record which God has given of His Son is a revelation of His highest wisdom. A crucified Christ is a manifestation of the wisdom of God, and by the study of Him as revealed in Holy Scripture, we may draw out understanding of how a man may be just with God (Job. 9:2), and how a justified man may become a perfect man.
3. Wisdom is to be found in the practice of Divine precepts. If any man will do His will, he shall know of the doctrine (Joh. 7:17). He shall know the reality, the power, of the wisdom which cometh down from above by personal and blessed experience. Understanding in these matters is drawn out by doing.
4. Wisdom is found by communion with God. Those who talk much with men who are their superiors in goodness and intelligence, and live on friendly terms with them, must become wiser and better through the intercourse. The stronger soul will mould the weaker. The man who holds converse with the highest and best Intelligence, with the Fountain of Wisdom, must draw understanding out of this Living Spring.
5. Wisdom for special needs, the understanding how to act in emergencies, is drawn out from God by the confession of our ignorance and the pleading of Gods promises. Solomon was himself an example of this. By special prayer, by obeying his own precept (Pro. 3:5-6), he obtained the gift of an understanding heart to judge the people (1Ki. 3:5-12).
II. Wisdom is beyond comparison with anything outside herself. She is better than wealth because she gives blessings which wealth cannot buy.
1. She gives real heart-satisfaction. Money will bring much ease and luxury to the bodily life, but mere material comfort cannot gladden the inner man or keep away old age and sickness. But Wisdom gives a joy which has its home in the heart, and which increases with the increase of years. Her ways are ways of pleasantness, because they are ways of holiness. Love, and joy, and peace, and all the graces which are the fruit of the Spirit of God are the very elements which in perfection constitute the blessedness of God Himself.
They are the fruits which His servants pluck from the tree of life, which is in the midst of the paradise of God (Rev. 2:7). To be holy is to be happy in the true, deep sense of the word.
2. She introduces to better society. Wealth will do much in this way. Gold is a passport to honour in the world generally, often to the Church in the world. But the holy character which is born of heavenly wisdom is the only possession which will open the doors of the Church of the firstborn, which will admit to the society of God, His angels, and His redeemed ones. This is true honour.
3. Her gifts are for eternity. No matter how precious or how great the joy, the honour of earth passeth away (1Co. 7:31). The gifts of Wisdom are for ever. The length of an eternity of days is in her hand.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 3:13. Never will this solid happiness be known without singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer and half-seeker fall short. Determined perseverance wins the prize (Php. 3:12-14).Bridges.
If God loves a son, He corrects him; and then, O the blessedness of the man! It actually makes him wise. Let us not forget the doctrine that afflictionas, indeed, everything elsealways benefits the Christian.Miller.
The coherence between this verse and the one preceding it is not to be neglected. To persuade the more to patience under Gods afflicting hand, he tells us, it is one way to get wisdom and happiness. What though thou suffer chastisement, and that be bitter to thee! if thou get wisdom by it, thou art happy.Francis Taylor.
Saving wisdom is to be found and gotten. It is not required that we create it. We could not plan, we could not execute, a way of righteous redemption for sinners. This is Gods doing, and it is all done. All things are now ready. But we are required to seek the salvation which has been provided and brought near. Understanding is a thing to be gotten. It comes not in sparks from our own intellect in collision with other human minds. It is a light from heaven. Religion is not all and only an anxious, fearful seeking: it is a getting too, and a glad enjoying.Arnot.
It was man who, by losing wisdom, became unhappy; and it is man who, by finding wisdom, or rather being found by the wisdom of God, is made happy again. It was man whose understanding was deceived by the subtle serpent; and it is man who, by getting understanding, deceiveth the serpent of his prey.Jermin.
Pro. 3:14. Here, as in Pro. 2:4, we have traces of the new commerce, the ships going to Ophir for gold, the sight of the bright treasures stimulating mens minds to a new eagerness.Plumptre.
Wisdom brings more profit than any worldly riches, because it brings better things than riches Song of Solomon 1. It can quiet a mans mind, which no wealth can do. Rich men have many caresmany griefs; crowns are crowns of thorns: nothing but wisdom can poise the soul in all tempests.
2. It affords a ladder to climb to eternal things, like Jacobs ladder, that did reach from Bethel on earth, to Bethel (Gods house) in Heaven.Francis Taylor.
One grain of grace is far beyond all the gold of Ophir, and one hours enjoyment of God to be much preferred before all the King of Spains annual entradoes. Let me be put to any pain, any loss, so I get my Jesus, said Ignatius. What is all the pomp and glory of the world but dung? (Php. 3:7-8). I esteem them no better (surely) that I may win Christ, said Paul, that great trader by land and sea. This gold we cannot buy too dear, whatever we pay for it. The wise merchant sells all to purchase it (Mat. 13:44; Mat. 13:46).Trapp.
The gain of fine gold weigheth very heavy in mans account; but the gain of fine wisdom is better, for that weigheth heavy in the balance of Gods esteem. Tertullian, comforting the Christian martyrs, writes: If you have lost some joys of this life, it is but a merchandiseto lose something to gain greater.Jermin.
Pro. 3:16. As in the vision of Solomon at Gibeon, so here; Wisdom being chosen does not come alone, but brings with her the gifts which others who do not choose her choose in vain. The words are almost the echo of those in 1Ki. 3:11-13.Plumptre.
It is certainly not a uniform experience that a man lives long in proportion as he lives well. Such a rule would obviously not be suitable to the present dispensation. It is true that all wickedness acts as a shortener of life, and all goodness as its lengthener; but other elements enter, and complicate the result, and slightly veil the interior law. If the law were according to a simple calculation in arithmetic, the holiest liver, the longest liver, and conversely, the moral government of God would be greatly impeded, if not altogether subverted. He will have men to choose goodness for His sake and its own, therefore a slight veil is cast over its present profitableness. Some power is allowed to the devil, to try them that are upon, the earth.Arnot.
If God give his people a crown, he will not deny them a crust. If they have the good things of a throne, they shall be sure of the good things of the footstool.Trapp.
St. Augustine telleth us that length of days is eternity, for whatsoever hath an end is short: but riches and honour, which by men are esteemed good things, they are in the left hand. It is not forbidden thee to enjoy the good things of this life, but do not put that in the right hand which should be in the left; do not prefer temporal things before eternal. Let us use the left hand for a time, but desire the right hand for eternity.Jermin.
The right hand in the Bible everywhere means ones highest instrumentality or agency (Rev. 2:1). We understand the text to mean, therefore, that wisdom is able to use long life as a splendid agency.Miller.
It is eternity that filleth the right hand of Wisdom. Days for the clarity, length for the eternity. As the glory is clear for the countenance, so is it long for the continuance. The gift of the left hand is short and temporal.
I. Riches and honour are Gods gifts, therefore, in themselves, not evil. Saith Augustine: That they may not be thought evil, they are given to good men; that they may not be thought the best good, they are given to evil men. Chrysostom remarks that Christ doth not say: Ye cannot have God and mammon, but, Ye cannot serve God and mammon.
II. All are not so, but some; and therefore it is necessary for us to learn whether God gave us the riches and honour which we have. They come from God if
(1) they are honestly gotten,
(2) justly disposed,
(3) patiently lost.
III. Wealth and worship are, for the most part, companions; for both those gifts lie in one and the same hand. Riches are the stairs whereby men climb up into the height of dignity, the fortification that defends it, the food it lives upon, the oil that keeps the lamp of honour from going out.
IV. Though riches and honour are Gods gifts, yet they are but the gifts of His left hand. Therefore it follows that every wise man will seek the blessings of the right. Let us strive for the latter without condition; for the other, if they fall in our way, let us stoop to take them up.Thomas Adams.
Verse
Pro. 3:17.
I. The ways of religion are ways of pleasantness.
1. There is a pleasure in the duties relating immediately to Godin love, faith, reliance, hope, prayer, and thanksgiving.
2. There is a pleasure in those occupations in which a religious man will be frequently employedin studying the works of God and the Holy Scriptures: in meditating on the perfections of the Almighty, etc.
3. There is a pleasure in that behaviour towards others, and that manner of prosecuting our worldly affairs, which ever accompany a religious dispositionin calm integrity, honest industry, and acts of beneficence.
4. There is a pleasure in performing our duty to ourselvesin temperance and control of the passions.
II. The ways of sin are not ways of pleasantness.
1. No man can be happy who acts against his conscience.
2. If men persuade themselves that there is no future life, the expectation of perishing utterly presents no agreeable prospect to the soul, which has a natural desire of immortality.
3. Every act contrary to reason and religion is, if not always, for the most part, hurtful, even in this life.Jortin.
The excellency of the pleasure found in Wisdoms ways appears
I. In that it is the pleasure of the mind.
II. That it never satiates nor wearies.
III. That it is in nobodys power, but only in his that has it.South.
I am confident that the true Christian hath more true pleasure in suffering for Christ, or in one act of mortification, or victory over one lust, than the highest earthly potentate hath in all the honour that is done him, or good things enjoyed by him all his days.Swinnock.
I. Wisdom of itself is satisfactory, as it implies a revelation of truth, and a detection of error to us. We are all naturally endowed with a strong appetite to know, to see, to pursue truth; and with an abhorrency of being deceived and entangled in mistake.
II. In its consequences it is pleasant and peaceable.
1. It assures us we take the best course and proceed as we ought. He that knows his way and is satisfied it is the true one, goes on merrily and carelessly, not doubting he shall in good time arrive at his destined journeys end. Wisdom therefore frees us from the company of anxious doubt in our actions, and the consequence of bitter repentance; for no man can doubt of what he is sure, nor repent of what he knows good.
2. It begets in us a hope of success in our actions, and is usually attended therewith. What is more delicious than hope? What more satisfactory than success? And well-grounded hope confirms resolution and quickens activity, which mainly conduce to the prosperous issue of designs.
3. Wisdom prevents discouragement from the possibility of ill success, yea, and makes disappointment itself tolerable. For we have reason to hope that the All-wise Goodness reserves a better reward for us, and will some time recompense us, not only the good purposes we unhappily pursued, but also the unexpected disappointment we patiently endured.
4. Wisdom makes all the troubles of life easy and supportable, by rightly valuing the importance and moderating the influence of them. If sin vex and discompose us, yet this trouble Wisdom, by representing the Divine Goodness and His tender mercies in our ever-blessed Redeemer, doth presently allay. And for all other adversities it abates their noxious power by showing us they are either merely imaginary or very short and temporary: that they admit of remedy, or at most do not exclude comfort.
5. Wisdom hath always a good conscience attending it, that purest delight and richest cordial of the soul; that brazen wall and impregnable fortress against both external assaults and internal commotions.Barrow.
Some degree of comfort follows every good action, as heat accompanies fire, as beams and influences issue from the sun. This, saith one, is a fore-reward of well-doing. In doing thereof (not only for doing) there is great reward (Psa. 19:11).Trapp.
The paths of wisdom bring us to the peace of reconciliation with God; to the peace of society and friendship with the angels of God; to the peace of comfort and quietness in our own hearts.Jermin.
They must be ways of pleasantness because Thus saith the Lord. And if we feel them not to be so, we know them not.Bridges.
Her ways are sometimes on hot coals and to burning stakes. If there is anything unpleasant in her way, it is to promote wisdom and so to promote more pleasantness another time. All her paths peace, or prosperity. More thoroughly all of them than in the case of pleasantness. While the happiness of a Christian may flag in this world, his prosperity never stops a moment. His way is prosperous, i.e., he gains by every inch.Miller.
Both the way and the end to which the way leads is peace. There are many ways in the world pleasant but not safe; others safe but not pleasant.Fausset.
Pro. 3:18. Like that planted in Paradise and promised by Christ to all that overcome.Wordsworth.
It is remarkable that this and other references in Pro. 11:30; Pro. 13:12; Pro. 15:4, are the only allusions in any book of the Old Testament, after Genesis, to the tree itself, or to its spiritual significance. The tree of life which Adam was not to taste lies open to his children. No cherubim with flaming swords bar the approach. Wisdom is the tree of life giving true immortality.Plumptre.
Wisdom beareth not her fruit for everyone. She is a tree of life to them that lay hold of her, not to them that touch her with a light hand, that seek after her in a perfunctory manner, that think a little wisdom, a little godliness, to be sufficient for them.Jermin.
The tree of life was the means ordained of God for the preservation of lasting life, and continual vigour and health, before man sinned. So true wisdom maintains man in the spiritual life of Gods grace, and the communion of His Spirit.Diodati.
One view of mans true dignity arises from the amount of his susceptibilities of enjoyment on the one hand, of suffering on the other. Think of what man was, of what he is, of what he is capable of becoming. His capabilities are such that nothing beneath God Himself can satisfy them. His soul can be filled from no created fountain. Wisdom provides for him a portion adequate to his most unbounded desires, to his most expanded capacities.Wardlaw.
As the tree of life in Paradise, which was a sign of Gods favour, or the tree which sweetened the waters of Marah, or the tree seen in the Revelation, or any living or good tree which bringeth forth fruit whereby men live.Muffet.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 3:13-26
13.
Happy is the man that findeth wisdom,
And the man that getteth understanding.
14.
For the gaining of it is better than the gaining of silver,
And the profit thereof than fine gold.
15.
She is more precious than rubies:
And none of the things thou canst desire are to be compared unto her.
16.
Length of days is in her right hand;
In her left hand are riches and honor.
17.
Her ways are ways of pleasantness,
And all her paths are peace.
18.
She is a tree of life to them that lay hold upon her:
And happy is every one that retaineth her.
19.
Jehovah by wisdom founded the earth;
By understanding he established the heavens.
20.
By his knowledge the depths were broken up,
and the skies drop down the dew.
21.
My son, let them not depart from thine eyes;
Keep sound wisdom and discretion:
22.
So shall they be life unto thy soul,
And grace to thy neck.
23.
Then shalt thou walk in thy way securely,
And thy foot shall not stumble.
24.
When thou liest down, thou shalt not be afraid:
Yea, thou shalt lie down, and thy sleep shall be sweet.
25.
Be not afraid of sudden fear,
Neither of the desolation of the wicked, when it cometh:
26.
For Jehovah will be thy confidence,
And will keep thy foot from being taken.
STUDY QUESTIONS OVER 3:13-26
1.
Why is the man who gets wisdom happy (Pro. 3:13)?
2.
Why is the getting of wisdom better than the getting of treasures (Pro. 3:14)?
3.
Give a synonym for precious as used in Pro. 3:15.
4.
Compare the blessings mentioned in Pro. 3:16 with those mentioned in Pro. 3:2.
5.
What two additional blessings of wisdom are promised in Pro. 3:17?
6.
What is meant by tree of life in Pro. 3:18?
7.
How is Gods wisdom reflected in His creation (Pro. 3:19)?
8.
What breaking up of depths is referred to in Pro. 3:20?
9.
What does keep mean in Pro. 3:21?
10.
Comment upon grace as used in Pro. 3:22.
11.
What Hebrew parallelism do we have in Pro. 3:23?
12.
What is there to fear about the night (Pro. 3:24)?
13.
Why can a godly person be safe and secure from all alarms as the song, Leaning on the Everlasting Arms says (Pro. 3:25)?
14.
Where is a godly persons confidence placed (Pro. 3:26)?
PARAPHRASE OF 3:13-26
1318.
The man who knows right from wrong and has good judgment and common sense is happier than the man who is immensely rich! For such wisdom is far more valuable than precious jewels. Nothing else compares with it. Wisdom gives a long, good life; riches; honor; pleasure; and peace. Wisdom is a tree of life to those who eat her fruit; happy is the man who keeps on eating it.
19.
The Lords wisdom founded the earth; his understanding established all the universe and space.
20.
The deep foundations of the earth were broken open by His knowledge, and the skies poured down rain.
2126.
Have two goalswisdomthat is, knowing and doing right-and common sense. Dont let them slip away, for they fill you with living energy and are a feather in your cap. They keep you safe from defeat and disaster and stumbling off the trail. With them on guard you can sleep without fear; and you need not be afraid of disaster or the plots of wicked men; for the Lord is with you; He protects you.
COMMENTS ON 3:13-26
Pro. 3:13. Pro. 3:13-20 go together, bidding the son to get wisdom and understanding for the rich blessings they bestow and reminding him that the Highest Himself employed wisdom in laying out the universe. He who finds wisdom gets understanding, and the finding is not so likely by accident as by searching. The whoso findeth wisdom of Pro. 8:35 is the one who has heard instruction (Pro. 8:33). Yes, a wise, an informed, an understanding person is a happy person, for he is blessed with the light of knowledge.
Pro. 3:14. God would have men seek wisdom as they seek earthly treasures: If thou seek her as silver, And search for her as for hid treasurers: Then shalt thou understand the fear of Jehovah, And find the knowledge of God (Pro. 2:4-5); My fruit is better than gold, yea, than fine gold; And my revenue than choice silver (Pro. 8:19). Especially is the knowledge of Gods Word so valuable: I rejoice at thy word, As one that findeth great spoil (Psa. 119:162); The ordinances of Jehovah are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold (Psa. 19:9-10).
Pro. 3:15. A similar passage comparing rubies and the value of wisdom: Wisdom is better than rubies; And all the things that may be desired are not to be compared unto it (Pro. 8:11). Pulpit Commentary: There is nothingneither silver, gold, precious stones, nor anything preciouswhich is an equivalent to wisdom in value…When everything is put before us to choose from…like Solomon at Gibeon, we should prefer wisdom (1Ki. 3:11-13)!
Pro. 3:16. Both hands are full of great things and are stretched out to the person of true understanding. The two hands, the right and the left, signify the abundance of Wisdoms gifts (Pulpit Commentary). Wisdom claims, in Pro. 8:18, to have riches and honor to bestow. Long life, then, can be a result of wisdom. Riches, then, can be a product of wisdom. Honor, then, can come to those with wisdom.
Pro. 3:17. Here are two more great blessings of wisdom: pleasantness and peace. Add these to riches and honor and long life, and who could ask for more as far as earthly life is concerned? Contrast such a life with ones life that is void of wisdom and is characterized by foolish ways.
Pro. 3:18. Like Fountain of Youth in our language, so Tree of Life in Bible days stood for something very desirable. The name was first used for one of the trees in the midst of the Garden of Eden (Gen. 2:9). God did not allow Adam and Eve to eat of this tree after they sinned (Gen. 3:22-24). In Rev. 2:7 it is said to be in the Paradise of God. The blessings of having wisdom are compared to eating from the tree of life! Our verse points out the importance both of laying hold upon (obtaining) wisdom and then of retaining it. Unfortunately, many never obtain it, and sadly some who have had it have not retained it later. So, we should work to possess it, and we should be careful not to let it get away from us. Even a small amount of folly can undo ones wisdom: Dead flies cause the oil of the perfumer to send forth an evil odor; so doth a little folly outweigh wisdom and honor (Ecc. 10:1).
Pro. 3:19. Always is man urged to be like God. The same is true concerning wisdom. After all these instructions on wisdom, Solomon now points out that God Himself is guided by wisdom. Other passages showing that God employed wisdom in creating the universe and life upon it: O Jehovah, how manifold are thy works! In wisdom hast thou made them all (Psa. 104:24); Wisdom says, When he established the heavens, I was there: When he set a circle upon the face of the deep, When he made the firm skies above, When the fountains of the deep became strong, When he gave to the sea its bound, That the waters should not transgress his commandment, When he marked out the foundations of the earth; Then I was by him, as a master workman (Pro. 8:27-30); He hath established the world by his wisdom, and by his understanding hath he stretch out the heavens (Jer. 10:12). The marvels of creation continue to mystify the greatest minds in their depth and accuracy.
Pro. 3:20. The watering of the earth, so necessary to its vegetation and its support of both human and animal life, is here under consideration. Only God would know how to lay out and operate such a vast, continual system. There may be an illusion to the breaking up of the deep at the time of the Flood (Gen. 7:11); if so, it would still be saying that only God would know how to do such.
Pro. 3:21. Both statements mean the same: them is identified as sound wisdom and discretion, and let them not depart from thine eyes is boiled down to the word keep. It was the fathers strong desire that his son would always keep his eyes upon the way of true wisdom both as a young man growing up and as a grown man. This good verse introduces material that runs through Pro. 3:26.
Pro. 3:22. The rewards of living by wisdom dominate this 6-verse section. This verse mentions two: life and grace. Life is used here in an all-inclusive sense of embracing more than lengthy existence a blessed and a spiritual life here. Other passages on an ornamented neck: They shall be a chaplet of grace unto thy head, And chains about thy neck (Pro. 1:9); Bind them about thy neck (Pro. 3:3); Tie them about thy neck (Pro. 6:21). Prominent men wore golden chains around their necks: Belshazzar said, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom (Dan. 5:7); Pharaoh took off his signet ring from his hand, and put it upon Josephs hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck (Gen. 41:42).
Pro. 3:23. The promised rewards continue in this verse, this being a promise of safety and security. As he who is accompanied by an escort proceeds on his way in safety, so you protected by God will pass your life in security; or, as Trapp, Thou shalt ever go under a double guard, the peace of God within thee (Php. 4:7) and the power of God without thee (1Pe. 1:5) (Pulpit Commentary). Pro. 10:9 speaks similarly: He that walketh uprightly walketh surely. Psa. 37:31 says, The law of his God is in his heart; None of his steps shall slide. But contrast the ways of the wicked: Their way shall be unto them as slippery places in the darkness (Jer. 23:12).
Pro. 3:24. Ones safety and the resulting peace of mind are again stressed. Other passages on this peaceful condition: I will give peace in the land, and ye shall lie down, and none shall make you afraid (Lev. 26:6); In peace will I both lay me down and sleep; For thou, Jehovah, alone makest me dwell in safety (Psa. 4:8. Such lying down in peace and safety is employing the figure of sheep (Psa. 23:2). Words of a song: Anywhere with Jesus I can safely go to sleep When the darkning shadows round about me creep.
Pro. 3:25. Again the blessing of safety, peace, and lack of fear is emphasized. Sudden fear would be that which strikes instantly, immediately, without advanced warning. Their world, even more than ours, was one of uncertainty: anything could happen at any time. Psa. 91:5-6 tunes us in on some of their uncertainties: Thou shalt not be afraid for the terror by night, Nor for the arrow that flieth by day; Nor the pestilence that walketh in darkness, Nor for the destruction that wasteth at noonday. As Christians we can sing, What have I to dread? What have I to fear? Leaning on the everlasting arms. I have blessed peace with my Lord so near; Leaning on the everlasting arms.
Pro. 3:26. Jehovah will be the One in whom the believer places his confidencehe commits his way unto Him (Psa. 37:5). All the great heroes of faith in Hebrews 11 had this one thing in common: their faith, their confidence, was in God. One with true wisdom, such as is urged in the previous verse of this chapter, will include God in everything (Pro. 3:5-6). If one is wise at all, wisdom will teach him not to trust in his own wisdom, strength, or perfection but in the guidance, help, and mercy of God. Can we not say that confidence in God is never misplaced, but confidence apart from Him is always a false confidence that in time will let us down? The promise of our verse: He will keep thy foot from being taken shows there are many traps and snares along the way that God will keep us from getting into. After saying, My help cometh from Jehovah (Psa. 121:2), the Psalmist goes onto emphasize the Keeping work of God: Jehovah is thy keeper Jehovah will keep thee from all evil; He will keep thy soul. Jehovah will keep thy going out and thy coming in From this time forth and for evermore (Psa. 121:5-8). Gods promise again: A thousand shall fall at thy side, And ten thousand at thy right hand; But it shall not come nigh to thee (Psa. 91:7).
TEST QUESTIONS OVER 3:12-16
1.
Who is said in Pro. 3:13 to be the happy person?
2.
Comment upon Pro. 3:14.
3.
When did Solomon himself show that he placed the value of wisdom above everything else that he might have desired (Pro. 3:15)?
4.
What does the mentioning of both hands in Pro. 3:16 signify?
5.
Contrast the blessings of wisdom mentioned in Pro. 3:17 with the life of one who lacks wisdom.
6.
What two thoughts are set forth by the two verbs in Pro. 3:18?
7.
What is the purpose of switching from talking about the wisdom that human beings need to the wisdom that God employed in creating the universe (Pro. 3:19)?
8.
What great work is mentioned in Pro. 3:20 that only God could do?
9.
Pro. 3:21 introduces material that runs through what verse?
10.
What all does the word life in Pro. 3:22 embrace?
11.
What great promise is contained in Pro. 3:23?
12.
What is again stressed in Pro. 3:24?
13.
What would cause sudden fear (Pro. 3:25)?
14.
What passage in Psa. emphasizes Gods keeping work (Pro. 3:26)?
Fuente: College Press Bible Study Textbook Series
13, 14. Here, from his digressions into the sundry particulars above, the instructor returns to the general theme, the excellency of true wisdom. Supremely happy is the man that findeth out, acquireth, this divine blessing understanding.
Getteth Hebrew, draws out.
Fine gold , ( hharuts,) is a word which has exercised the ingenuity of the learned. Nothing very decisive has yet been arrived at as to its specific application. It is supposed to have been a technical word pertaining to the new commerce with Ophir possibly native gold, or a nugget of fine gold. It is also thought by some that our word carat, used in determining the proportionate fineness of gold, is a modification of this same word.
Merchandise Profits, as of the merchant. Miller refers Pro 3:13-14 emphatically to the man who has been chastened, (Pro 3:11-12,) and translates: O, the blessedness of the man! He has found wisdom, etc.
Fuente: Whedon’s Commentary on the Old and New Testaments
Wisdom’s Priority: The Value of Wisdom Pro 3:13-18 repeat more extensively the brief summary of blessings that is given in Pro 3:1-2. However, this passage emphasizes the priority of wisdom over earthly wisdom.
Happiness Comes from Walking in Wisdom – Pro 3:13-18 begins with “Happy is” and ends with “happy is every one that retaineth her.” These verses re-summarize the blessings of finding wisdom. A happy person is one who is blessed. This passage emphasizes the priority of seeking wisdom above earthly riches. If we take a short cut to get to the prosperity found in Pro 3:9-10, without having a pure heart, an understanding mind, and a healthy body, then these riches will soon flee away. We will be told this later on the journey in Pro 13:11.
Pro 13:11, “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.”
We will be told in the book of Proverbs that it is better to have a pure heart even if we do not have great riches in Pro 15:16. For if we get our finances out of priority, then riches will turn into trouble and not a blessing.
Pro 15:16, “Better is little with the fear of the LORD than great treasure and trouble therewith.”
When we look at the great men of God listed in Heb 11:1-40, we see none of them being praised for their earthly riches. The reward system of God simply based upon the measure of a man’s faith and what he accomplishes by faith. Earthly riches for these men of God were simply a manifestation of their faith in God.
The Value and Priority of Wisdom Pro 3:13-15 teaches us the value of wisdom. The most valuable substances on earth are gold, silver and precious gems. Yet, wisdom is far above their price. These verses say that if there is anything else that can be desired, it still cannot be compared to wisdom.
Illustration – We tell young people to get a good education first, before pursuing a financial career. Some of these young people will drop out of high school, and some will not finish college in pursuit of a secular job and the money that it brings. However, they limit their career opportunities by doing this. Others will finish their education and find a rewarding career to enjoy the rest of their lives. When some once said that he could not afford a college education, another responded that you could not afford not to have an education. For a good education increases a person’s opportunity to have a rewarding lifestyle. If a good education should be put before the pursuit of money, how much more should wisdom be pursued above money, for it is with wisdom that we learn to properly manage money.
Scripture References – Note a similar verse:
Pro 16:16, “How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!”
Pro 3:17 Her ways are ways of pleasantness, and all her paths are peace.
Pro 3:17
Comments – It is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. It includes everything God gives His people for well-being in all areas of life. Peace in our health, in our relationships with God and man, in our finances, in our adversities, in our hearts and minds, and even peace in our physical death.
1. Peace in one’s health:
Isa 57:19, “I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him .”
Jer 14:19, “Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace , and there is no good; and for the time of healing , and behold trouble!”
Jer 33:6, “Behold, I will bring it health and cure, and I will cure them , and will reveal unto them the abundance of peace and truth .”
2. Peace is present in the midst of justice and righteousness:
Isa 9:7, “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.”
Isa 32:17, “And the work of righteousness shall be peace ; and the effect of righteousness quietness and assurance for ever.”
3. Peace during one’s death:
Gen 15:15, “And thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age.”
4. Peace in the midst of fear:
Gen 43:23, “And he said, Peace be to you, fear not : your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.”
5. Peace is as a part of God’s divine hand of protection:
Lev 26:6, “And I will give peace in the land , and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.”
Psa 4:8, “I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.”
6. Peace as a part of God’s covenant:
Num 25:12, “Wherefore say, Behold, I give unto him my covenant of peace :”
7. Peace is a part of answered prayer:
1Sa 1:17, “Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.”
8. Peace gives us strength and joy:
Psa 29:11, “The LORD will give strength unto his people; the LORD will bless his people with peace .”
Dan 10:19, “And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong . And when he had spoken unto me, I was strengthened , and said, Let my lord speak; for thou hast strengthened me.”
Pro 12:20, “Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy .”
9. Peace in the midst of adversity:
Psa 55:18, “ He hath delivered my soul in peace from the battle that was against me: for there were many with me.”
10. Peace when others have famine and war:
Jer 14:13, “Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place .”
11. Peace in relationships with others:
Oba 1:7, “All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.”
Pro 16:7, “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him .”
Zec 8:10, “For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour .”
12. Peace in our relationship with God:
Eze 37:26, “Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.”
13. Peace in one’s finances:
Psa 122:7, “ Peace be within thy walls, and prosperity within thy palaces.”
In Psa 35:27 and Psa 73:3, “shalom” is translated “prosperity”.
Psa 35:27, “Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.”
Psa 73:3, “For I was envious at the foolish, when I saw the prosperity of the wicked.”
14. Peace in our hearts and minds:
Isa 26:3, “Thou wilt keep him in perfect peace , whose mind is stayed on thee: because he trusteth in thee.”
God’s will and plan for our lives is not always easy to follow. You have to endure and overcome many things. But in God plan, there is always peace. There are always happy and pleasant memories of those difficult times that God’s peace brought us through.
Pro 3:17 Comments – Wisdom has many way, or paths. There are paths that lead to good relationships, paths that give us daily directions, paths that bring us health, paths that bring us prosperity, and paths that lead us thru chastisement and correction.
Many of us may do well on one path and do poorly on another path. For example, I have known people who were able to prosper in the Lord, yet they had poor health. This is because each path that we walk in brings a different aspect of wisdom’s blessings into our lives.
Making a choice as to which path to follow is not always an obvious and easy decision. For example, the path that brings the most peace in our lives may not appear as the each route to follow. It appearance may look distracting or difficult. It may, in fact, be the most difficult path to follow. When we choose to forsake our friends and follow the narrower commandments of God, we may receive persecution. But this difficult path will bring the greatest peace within our hearts. A seemingly easy path to follow may lead to problems and despair.
So, we must not judge a path by its appearance, whether it looks easy or difficult. We must learn to hear the voice of wisdom in choosing our paths in life.
Chapter four of Proverbs will show us three paths of wisdom.
1. The path of wisdom as it transforms our hearts (Pro 4:1-9)
2. The path of wisdom as it renews our minds (Pro 4:10-19)
3. The path of wisdom as it directs our bodies (Pro 4:20-27)
Pro 3:16-17 Comments – A Summary of the Blessings of Wisdom – Again we see the four-fold application of divine blessings summed up in these two verses: spiritually, mentally and physically, and finally financially.
Pro 3:18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
Pro 3:18
Gen 2:9, “And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.”
Gen 3:22, “And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life , and eat, and live for ever:”
Gen 3:24, “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life .”
Pro 3:18, “She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.”
Pro 11:30, “The fruit of the righteous is a tree of life ; and he that winneth souls is wise.”
Pro 13:12, “Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life .”
Pro 15:4, “A wholesome tongue is a tree of life : but perverseness therein is a breach in the spirit.”
Rev 2:7, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life , which is in the midst of the paradise of God.”
Rev 22:2, “In the midst of the street of it, and on either side of the river, was there the tree of life , which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.”
Rev 22:14, “Blessed are they that do his commandments, that they may have right to the tree of life , and may enter in through the gates into the city.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Happiness of Possessing True Wisdom
v. 13. Happy is the man that findeth wisdom, v. 14. For the merchandise of it, v. 15. She is more precious than rubies, v. 16. Length of days is in her right hand, v. 17. Her ways are ways of pleasantness, v. 18. She is a tree of life to them that lay hold upon her, v. 19. The Lord by wisdom hath founded the earth, v. 20. By his knowledge the depths are broken up, v. 21. My son, let not them depart from thine eyes, v. 22. so shall they be life unto thy soul and grace, v. 23. Then shalt thou walk in thy way safely, v. 24. When thou liest down, thou shalt not be afraid, v. 25. Be not afraid of sudden fear, v. 26. For the Lord shall be thy Confidence,
Fuente: The Popular Commentary on the Bible by Kretzmann
Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is everyone that retaineth her.
There can be no question but that the attainment of Christ and all his blessings with him, and in him, must be the summit of happiness. And it is delightful to see in these verses how sweet the correspondence is between what is here said of finding wisdom, and what the gospel speaks of finding Christ. We have found him (said one that had through grace made this discovery) of whom Moses and the prophets did write, Jesus of Nazareth. Joh 1:45 . He is the goodly pearl, which the wise merchant-man long sought, and when found, sold all that he had and bought. Mat 13:45-46 . And while all other pursuits, and all other attainments are found never to satisfy, but everlastingly disappoint; Jesus gives to them that seek and find him, durable riches and righteousness. Pro 8:18-19 . Jesus is indeed the tree of life in the paradise of God, under whose shadow by faith, believers now sit and find the fruit sweet to their taste: and ere long they will sit down forever to enjoy his whole fulness by the river of life, in the kingdom of glory. Son 2:3 ; Rev 22:1-2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Preciousness of Wisdom
Pro 3:13-30
The whole world is crying for happiness. There is a teacher who boldly declares the conditions upon which that supreme prize may be obtained. We have said that the Proverbs are not mere imaginings or suggestions, but that they express distinct personal experience: this being so, the Proverbist is really reporting a fact, or taking up a position which he can establish by the most definite and indisputable evidence. The terms of the text would seem to indicate what, indeed, has already been asserted, that men have to seek for wisdom, and to secure understanding by hard work. We read of the man that findeth wisdom and the man that getteth understanding. The getting expressing an effort; in many instances, indeed, much painstaking and self-sacrifice. Nowhere is it said that wisdom comes naturally, and understanding grows in the mind without effort and culture. We value that which we work for. The common proverb is, “Easy come, easy go.” Wisdom and understanding cannot come in this way; even if they appear to do so, the coming is an illusion which vanishes quickly, leaving the mind in all its darkness and sterility. Wisdom is knowledge turned to its highest uses; understanding is the mental faculty trained to the highest effectiveness both being ready at a moment’s notice to direct the course of life and to escape all that is perilous and destructive.
“For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold” ( Pro 3:14 ).
The idea of trading suggests that wisdom and understanding are to be obtained in the way in which merchandise is produced for market uses, involving every species of calculation, effort, arrangement, and legitimate adventure. Sometimes wisdom is as merchandise which is brought from afar, through much toil of shipping and much risk of sailing, yet so determined is the merchant that he will be deterred by nothing that threatens to overwhelm him. Silver and gold are set down as types by which we are to understand and appreciate the varying degrees of value: in the case of wisdom and understanding even these types of things most precious are left far behind. All history shows how truly the world has been devoted to money-getting; when the wise man wanted a simile by which to indicate the eagerness which should characterise the studious disposition, he turned to the marketplace for his metaphor. Strabo tells us of men in his day who were entranced by the music of the accomplished harpist, but, to a man, they left him the moment the market-bell rang to announce the commencement of the day’s business. Strange indeed, yet most instructive, that we should be called upon to look to merchants as an example of industry, economy, determination, and success. Thus the lower illustrates the higher; the material suggests the scope and uses of the spiritual; this little world affords many a parable by which we may interpret the mysteries of heaven.
“She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” ( Pro 3:15 ).
The wise man now employs another figure, even rubies; whether the gem which we understand by that word, or coral, or pearls, the thing indicated was preciousness or value; yet rubies, pearls, diamonds yea, all precious stones fall out of the reckoning when we would compute the intrinsic value of wisdom and understanding. Having used the images of silver, gold, and rubies, the wise man ventures farther, and challenges even desire or imagination itself to find out a fitting comparison for the value of wisdom. When we come to understand the divine word, and to realise its exceeding preciousness, we change our ideas of the value of things. Paul the Apostle emphatically did so, for he says, “What things were gain to me, those I counted loss for Christ.” He added up all his hereditary privileges and rights, and with no small patriotic pride he recounted the things which were dear to the common mind of his countrymen, yet he said he counted them but dung, that he might win Christ. And there are some pearls which are worth all others. “The kingdom of heaven is like unto a merchant seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it.” There must be something ineffably precious about a wisdom which can be thus characterised and appreciated. “It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.” Once let this idea fix itself in the mind, and the world must subordinate every pursuit to its quest of wisdom. “Knowledge is power” is a proverb which is universally commended. It has been proved within the lines of civilisation and in every detail of common life. It is not an intellectual speculation; it is a discovered and universally affirmed fact. Equally positive are spiritual teachers as to the value of the larger wisdom and the completer understanding. They who have it seem to have the key of worlds, and to be able to open gates which fall back upon infinite spaces, and in their yielding to the touch of importunity seem to welcome all who would enjoy the hospitality of divine communion. We are not now talking of the wisdom of letters and the understanding of books and theories, but: of the wisdom which leads the soul to God, and of the understanding which grasps the scheme of Providence and the reality of the philosophy of life, its responsibilities and most righteous judgment.
“Length of days is in her right hand; and in her left hand riches and honour. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Pro 3:16 , Pro 3:18 ).
Both the hands of Wisdom are filled with blessings for those who come to serve her. Like the God of Wisdom she can never give enough to her devotees and worshippers. She has nothing but reward for those who love her counsels and obey her behests. As for her ways, they are like the streets of the New Jerusalem, paved with gold; and as for her paths, they are full of peace without disturbance, sacredly calm as the very security of heaven. Not only does Wisdom give with the hand, she grows, she abounds in fruitfulness, she surprises all her children with new products. She is a tree of life to them that lay hold upon her; every season brings new leafage, new blossoming, and new fruitfulness. There is no monotony in wisdom, as there is no monotony in the light of day; it is a continual surprise and a continual charm. The expression “the tree of life” does not often occur in the sacred writings. We first find it in the Book of Genesis, then occasionally in the Proverbs, and finally in two instances in the Revelation. It is instructive to notice how reward is always associated in the Bible with the love and realisation of wisdom. “Moreover by them is thy servant warned: and in keeping of them there is great reward.” “With long life will I satisfy him, and show him my salvation.” “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” As early as the days of Moses this same truth was perceived and acted upon, for we read of him that he esteemed “the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.” Are we to understand, then, that those who are wise and of an understanding heart are saved from all the disappointment and trouble of earthly pilgrimage? The facts of life instantly contradict such a view. But there is life within life. The true life throbs beneath all the appearances which are possible to the observer, and even below the experiences which often trouble the believer himself. The Apostle Paul put the case, in his own vivid way, “as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” The Apostle Peter states the case with equal vividness: “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations.” The most illustrious instance of all completely disproves the suggestion that true wisdom exempts from earthly trial, for the Son of God himself was a man of sorrows, and acquainted with grief; and as for his poverty, it is enough to know that as the Son of man he had not where to lay his head. The union of sorrow and of joy in the Christian life may be said to be one of the miracles of Jesus Christ. What, for example, can be more contrary, within the limits of mere words, than the estates represented in this statement: “In a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality”? Literal contradictions so palpable and so astounding can only be understood by those in whose hearts Christ has been born the hope of glory.
“The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew” ( Pro 3:19-20 ).
In these verses the highest tribute of all is paid to the majesty and excellence of wisdom. We are called upon to look at earth and heaven, and to behold in their mechanism the wisdom and knowledge of God. “He hath made the earth by his power, he hath established the world by his wisdom, and stretched out the heavens by his discretion.” “O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.” The scheme of the universe is a testimony to the infinite wisdom of God. To wisdom God has always granted an under-power of creation. The wise man is continually dreaming new dreams, enriching the world with new inventions, discovering new fountains of feeling, and setting in motion impulses which have hitherto been unknown or dormant. The poet has said, “O to create within the mind is bliss.” This power of creation is inspired and sustained by the living God in all his children who delight in him. Even where there is no genius grace itself gives fertility to the mind, so that the mind sees new aspects of God’s greatness and goodness, and new occasions for songs of mercy and of judgment. The pious mind is never sterile; even where it cannot appeal to the highest forms of intellect and imagination it can, within its own limits, delight itself with an abundance of fatness, because of its nearness to God and its larger access to the throne of grace.
“My son, let not them depart from thine eyes: keep sound wisdom and discretion: so shall they be life unto thy soul, and grace to thy neck” ( Pro 3:21-22 ).
The exaltation of wisdom is followed by an appeal to the young man to keep fast hold of sound wisdom and discretion. We cannot live in pictures or in fleeting dreams, or in uncertain guesses after truth. We must lay hold with both hands upon everything we have gained as students in the school of wisdom. The very retention of our lessons involves an act of discipline. “Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons.” We have had to expend energy in securing wisdom, and we have to expend equal energy in retaining her, for she is jealous of neglect; yea, she will fly away from the mind that does not offer her the hospitality of its whole capacity. There must be no rival affections; wisdom must dominate everything, bringing all other idols and affinities within the action of its own supreme will. Thus we are not called upon to be mere idolaters of wisdom, but to keep it in the heart, with the distinct view of reproducing it in an obedient and pure life. Thus wisdom does not imprison the heart in a palace of luxury and self-indulgence, but constrains the heart to give forth, to put to practical test, every counsel that has been learned in the spiritual school. Wisdom rightly used is increased in amount and energy. “Wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.” So wisdom is not a mere decoration, a medal to be worn on the breast, or a badge to proclaim superiority of class, it is a life-generating force, living ever in the soul for its enlargement and establishment in goodness. The wise man promises that wisdom shall also be a decoration in the best sense of that term, for while wisdom is to be life unto the soul, it is also to be grace unto the neck. That which is inward shall have an outward expression. The spiritual mind shall refine even the face of the body. He who abounds in prayer shall have a light upon his face, of which he himself shall be unconscious, but other men will see it, and know that the glory was not kindled by human hands. “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.”
“Then shalt thou walk in thy way safely, and thy foot shall not stumble. For the Lord shall be thy confidence, and shall keep thy foot from being taken” (Pro 3:23 , Pro 3:26 ).
We now come to what may be called specifically the practical rewards of wisdom. Hitherto there has been much that is purely subjective. The wise man now does not hesitate to indicate that there will be a more positive and tangible kind of reward attached to sound wisdom and discretion. Not only are the ways of wisdom ways of pleasantness, but the wise man is to go in his own way safely, so much so that even his feet shall not stumble. “The steps of a good man are ordered by the Lord: and he delighteth in his way.” The Lord takes knowledge of the feet of the good man, and knows all his goings. “He will not suffer thy foot to be moved.” The blessing of the Lord pursues the wise man from the open public way into the secret chamber of solitude and sleep. Sweet sleep is promised to the students of wisdom. There are blessings for the body as well as for the soul. “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” “I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.” Then, when the good man comes from his chamber to fight the battle of the day, he is to be assured of the protection and honour of the most High. Perfect love is to cast out fear. The righteous are to be bold as a lion. “He that dwelleth in the secret places of the most High shall abide under the shadow of the Almighty.” The good man no longer lives his own life in his own way, in his own strength, and for his own purposes he lives, and moves, and has his being in God. He hears a voice continually whispering to his heart, saying, “The eternal God is thy refuge, and underneath are the everlasting arms.” The personality of God is always asserted in the Book of God. Nowhere is the holy One described as a mere breath, or influence, or afflation; but always as a personality a living, loving, tender Father. In the twenty-sixth verse the Lord is pledged to be the confidence of his children and their daily protection. Everywhere the Lord identifies himself with the interests of his people, and invites them to put their trust in his omnipotence. “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.” “I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety.”
“Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee. Devise not evil against thy neighbour, seeing he dwelleth securely by thee” ( Pro 3:27-29 ).
To wisdom we must add charity, never forgetting that charity is only a form of justice. Yet this is constantly forgotten. Look at the expression “to whom it is due;” these are the terms in which a debt would be described, and charity is a debt to the poor and needy. This is all we can owe them. For other commerce they have no capital. The Apostle Paul says he was a debtor to Greeks, and barbarians, and strangers of every kind; that is to say, he owed them the debt of the gospel, he knew Christ and they did not, so he owed them Christ, and was bound to pay the infinite debt Mark, the subject is not the limited one of money, but the boundless one of “good,” we owe sympathy, money, time, knowledge, culture, direction, and all we have that other people need and deserve. Nor are we to defer the payment of the debt. We may not live until “to-morrow,” therefore let us pay to-day; or the creditor may die before to-morrow, therefore let us not turn him away with an idle promise. Whatever we have we have for immediate use. Let us turn over our capital quickly, for thereby we scatter yet increase; we get many harvests in one year. If we have not much to give, we can at least do good by not doing evil. We need not “devise evil” against our neighbour; we need not get rid of him, or so treat him as to lessen our responsibilities towards him. Let him quietly dwell within such security as we can afford, for in giving him rest we give him the opportunity of strengthening himself and promoting his culture. It is good to be in debt when we owe no man anything but love. Such debt enlarges the affections, quickens moral sagacity, and sends a glow of joy through the whole nature. “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”
“Strive not with a man without cause, if he have done thee no harm” ( Pro 3:30 ).
Here, again, we are called to do good negatively. The strife-loving disposition is fatal to culture, solidity of goodness, and every instinct of beneficence. Where strife is, God is not. Where there is cause of strife be careful to ascertain its true quality. It must be a cause so evident and so righteous that there can be no dispute about it. Some minds are ingenious in creating causes of strife, and they justify themselves by blinding themselves. “They speak not peace, but they devise deceitful matters against them that-are quiet in the land.” As for Christians, their course is distinct enough. “The servant of the Lord must not strive; but be gentle unto all men.” This is a word to ministers primarily, but there is a broader and more inclusive exhortation “Let the peace of God rule in your hearts, to the which also ye are called in one body.” Strength is itself a temptation. Who can be strong and yet civil? Who can hold a gun and never discharge it? Who can live in a fortress and yet issue no challenges? Unjust contentions degrade their authors. False accusations need further lies for their defence and support. Whom we begin by ill-treating we end by hating. Nothing is so pure, so uniting, so fraternising, and so consolidating as love. “Follow peace with all men, and holiness, without which no man shall see the Lord.” “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any:” and if you wish to know the measure and quality of true forbearance and gentleness you find it here “Even as Christ forgave you, so also do ye.”
“Envy thou not the oppressor, and choose none of his ways. For the froward is abomination to the Lord: but his secret is with the righteous” ( Pro 3:31-32 ).
The oppressor can realise but apparent success. He is not to be envied. His honour is but coloured smoke which the wind driveth away. Such envy always defeats itself and leads to self-condemnation. “Fret not thyself against evildoers, neither be envious against the workers of iniquity.” The Lord himself must be left to deal with oppressors, and we must withhold our hand from judgment. The “froward” can neither pray nor love. To the froward the Lord will show himself froward. What a noise the froward man makes on earth; how he tramps and snorts and nods his proud plume in sign of sovereignty: yet in the morning he is not found, his memorial is blotted out, and his wooden sword is buried with him in a grave unknown. How different is the portion of the good! The divine secret makes them wise. They are on confidential terms with God. Father, Son, and Holy Spirit make their abode with the humble heart. “Shall I hide from Abraham that thing which I do?” “Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.” Observe how great privilege is always associated with great character. The promise is not to the wise, or the rich, or the brilliant, but to the “righteous.” The vigour of heaven is to be given to the good and faithful. “He that is spiritual judgeth all things.”
“The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just. Surely he scorneth the scorners: but he giveth grace unto the lowly. The wise shall inherit glory: but shame shall be the promotion of fools” ( Pro 3:33-35 ).
Again, the Lord himself deals with the wicked. The word rendered “habitation” often refers to “pasture” and “sheepfold,” a reference to the time of wandering when Israel had no permanent dwelling-place. The old watch-cry was, “To your tents, O Israel,” tents, not houses; temporary buildings, not durable structures; yet long after Israel had settled, the old watchword was in use. Perhaps the word “house,” as applied to the wicked, is put in contrast to the word “habitation,” or “hut,” or “tent,” as applied to the righteous. The Lord is against the scorners as against the strivers, although he scorns the scorners, yet to the lowly he giveth peace. “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.” “God resisteth the proud, but giveth grace unto the humble.” The word “fools,” in verse thirty-five, may be taken as equivalent to “dull, stupid people,” specially such as take no heed of God’s threatenings, and who, therefore, are put to shame by every event in providence. Note how the simple twofold division is rigidly preserved the wicked and the just, the wise and the fools; and the same distinction of issue curse and blessing, shame and glory. The Scripture here, as everywhere, is consistent with itself; its law is from the beginning and is inexorable. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.” Shame shall be the promotion of fools. How subtle the satire! How humbling the taunting irony! When the fool goes up for his crown he will be covered with shame as with fire, and will drop down his head towards the dust. Judge nothing before the time. On the morrow we shall see how it fares with those whose hearts are gross and whose feet kick against the pricks. Oh that revealing morrow! Many that are first shall be last; and the last shall be first.
Prayer
Almighty God, Father of all, and the Saviour of all, we bow before thy throne; we bless thee for the holy privilege; it touches our inmost heart, and leads us to new song and new prayer and new hope. Thou dost lead us along the line of life day by day. We are always beginning. There is no end to immortality; because we are immortal we can but begin, see new lights, further distances, brighter glories, and catch from afar some new tone of music; and thus we proceed, knowing that we are nearing a city which hath foundations whose builder and maker is God. These thoughts give us uplifting of soul; uplifting of soul makes us stretch out the hand in noble deed, in expressive sacrifice, in a thousand attestations of love to the Cross of Christ. We bless thee that this Cross makes us beneficent; being crucified with Christ we must indulge a larger love, a nobler brotherhood; our soul goes out to the uttermost ends of the earth, seeking in Christ’s own spirit that which is lost. We bless thee for this holy religion. It is unlike all other; it makes us work; we cannot wait and tarry and linger and indulge ourselves by the road: this is the religion of inspiration, urging us to new effort, to wider and bolder enterprise, that we may tell every man in the hearing of his heart there is born unto him a Saviour. Thus we feed on the Son of God. His flesh is meat indeed, and his blood is drink indeed, and except we eat his flesh and drink his blood we have no life in us. Give us the higher meaning of these words; may we enter into all their spiritual significance; may our souls feed on the very heart of the Son of God. We bless thee for all noble thoughts, lofty aspirations, outgoings of soul marked by unselfishness: these are the miracles of God the Holy Ghost; these are the later wonders of the Cross. God forbid that we should glory save in the Cross of our Lord Jesus Christ It glorifies everything; it explains everything; it turns agony into joy; it makes earth bud with the blossoms and flowers of heaven: it is the power of God unto salvation. Teach us that Christ’s burial was his crucifixion, and that his crucifixion was his birth, and that in one and the same act he includes the whole mystery of godliness.
Fuente: The People’s Bible by Joseph Parker
Pro 3:13 Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding.
Ver. 13. Happy is the man. ] Though afflicted, if with it instructed, si vexatio det intellectum. Bought wit is ever best prized. “Blessed is the man whom thou chastenest, O Lord, and thereby teachest him out of thy law.” Psa 94:12 Schola crucis, schola lucis. God’s house of correction is his school of instruction. See my “Love Tokens,” p. 145,146, &c.
And the man that getteth understanding.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Happy = Oh, the blessedness, as in Psa 1:1. Note the eight occurrences of this Beatitude in Proverbs: Pro 3:13; Pro 8:32, Pro 8:34 (blessed); Pro 14:21; Pro 16:20; Pro 20:7 (blessed); Pro 28:14; Pro 29:18.
wisdom. Hebrew. chokmah. See note on Pro 1:2.
And = yea, or even.
Fuente: Companion Bible Notes, Appendices and Graphics
Wisdoms Ways of Pleasantness
Pro 3:13-26
Wisdom is susceptible of cultivation. It is a mine that needs to be worked with patient toil. Compare Pro 3:13-15 with Job 28:18. It is comparable to a noble woman, who approaches us with full-handed beneficence, Pro 3:16-17. It may be described as a tree, requiring careful tendance and bearing fruit for the patient cultivator, Pro 3:18. And we may turn from our own little lives to see the mighty results of divine wisdom in Creation and Providence. We are made in the image of God, our minds are able to appreciate His mind, and we think over again, as Kepler said, the thoughts of God, Pro 3:19-20.
Learn the security of the life which is built on the eternal principles of this book. It has no fear. Its repose is unbroken by alarm. It is at peace with itself, with man, and with God. This is not the result of our calculating prudence, but because we exercise ourselves to have consciences void of offense toward God and man; and because the God of patience, of hope, and of peace is with us. See Rom 15:5; Rom 15:13; Rom 15:33.
Fuente: F.B. Meyer’s Through the Bible Commentary
is the: Pro 4:5-9, Pro 8:32-35, 1Ki 10:1-9, 1Ki 10:23, 1Ki 10:24, Ecc 9:15-18
getteth: Heb. draweth out, Pro 2:4, Pro 18:1
Reciprocal: Deu 30:13 – go over the sea 1Ki 3:9 – Give therefore 1Ki 10:8 – happy are these 1Ki 10:10 – and precious 2Ch 1:10 – Give me Job 22:2 – as he that Job 28:15 – It cannot be gotten for gold Psa 19:10 – than gold Psa 90:12 – that Psa 119:127 – I love Pro 8:10 – General Pro 8:35 – whoso Pro 24:14 – when Ecc 2:26 – wisdom Mat 13:45 – like Rom 12:2 – good 1Ti 6:6 – godliness 1Pe 1:7 – precious
Fuente: The Treasury of Scripture Knowledge
Seeking after Wisdom
Pro 3:13-35
INTRODUCTORY WORDS
1. The wise man versus the foolish man. Many a man who thinks himself to be wise is a fool. Why? Because he is building his hopes upon the sand. Perhaps it was his wisdom that made him self-confident. He did not care to listen to God, for he was worldly wise. He thought himself proficient in all things. He needed no Rock, Christ Jesus, so he thought, because he was able to build up his own method of salvation.
Alas to such an one, when he awakes to find out that all his human wisdom was but the shifting, sinking sand. The wisdom of God, that demands the Rock Christ Jesus, he esteemed not. Therefore when the floods came and the winds blew, down he went. Let us learn this lesson: the philosophizing of worldly wisdom is not a safe foundation for eternity building.
2. The words of the foolish. What are they? I have “much goods laid up for many years.” He says to his soul, “Soul * * take thine ease, eat, drink, and be merry.” Alas, for God says “Thou fool.” This fool was worldly wise. How else could he have accumulated so much goods? He not only accumulated, but he laid his goods by in well-built barns, for safe keeping. He again showed himself humanly wise.
No doubt the people all thought him a man of wisdom; God said he was a fool. He had, indeed, secured himself against a present-hour famine; but he had laid up nothing against the day of death; he had nothing laid by where moth and rust do not corrupt, and where thieves break not through nor steal,
3. The atheism of the fool. Our Scripture says, “The fool hath said in his heart, There is no God.” Perhaps this fool was a wise man, as men count wisdom. He was wise in things “under the sun” but knew nothing of the things Divine. He, no doubt, boasted his learning, his wisdom, his lore. In his wisdom, however, he knew not God.
His wisdom proved him a fool, inasmuch as he vainly and foolishly thought, in wisdom, that he could live as he listed, and be corrupt; he thought he could do abominable works. God looked down and saw that neither did he understand nor did he seek after, God. Therefore God said, “The fool hath said”; and God also said, “Have all the workers of iniquity no knowledge?”
4. When the wise are fools. We are in India as we write. No one dares to tell us that the people of India who worship idols, and who seem to know so little of God, are all ignorant. Not so. Among them are the ignorant, but among them are also many of India’s greatest men-men of culture and of learning. They are university men, men who are wise, as the world counts wisdom. Some of these men in India can rank among the earth’s great men. Yet, are they wise as God reckons wisdom?
Here is their description: “Professing themselves to be wise, they became fools.” Then we read that they “changed the truth of God into a lie, and worshipped and served the creature more than the Creator.” Thus God has given them up to a reprobate mind, because they did not like to retain God in their knowledge. All we have said of certain men in India, we may say of certain men in America.
5. Worldly wisdom is foolishness with God. Listen to the Scripture, “God made foolish the wisdom of this world.” “I will destroy the wisdom of the wise.” “The world by wisdom knew not God.” “The foolishness of God is wiser than men.” “God hath chosen the foolish things of the world to confound the wise.” “Your faith should not stand in the wisdom of men.”
Such words as the above should cause the worldly-wise man to ponder. These words breathe the deepest conviction of truth.
I. WHERE WISDOM MAY BE FOUND (Pro 3:13)
1. “Happy is the man that findeth wisdom, and the man that getteth understanding.” The expression, “that getteth understanding” is easy for the world to grasp. It would say that understanding may be found in our colleges and universities. How, then, we ask, can trustworthy understanding come from a place which has a false wisdom?
If wisdom’s findings are false, then wisdom’s teachings will be just as false. Understanding may be a “getting,” but it must be gotten where true wisdom is to be found.
Now we ask, where can wisdom be found? We thought, perhaps, that it was to be acquired by years of deepest study and search in the human storehouses of ancient and modern lore.
Mark, then, these words: “For the Lord giveth wisdom: out of His mouth cometh knowledge and understanding” (Pro 2:6). “He layeth up sound wisdom for the righteous.” It is only when we are in touch with God, and walk in His ways, that wisdom will enter into our heart.
2. A firm conviction with us. We may be called fanatical, and foolish; we are willing to bear that shame; yet we still think that true wisdom may be found only in the mines of God’s revealed truth, as set forth in His Holy Book.
Was David right when he said, “I have more understanding than all my teachers: for Thy testimonies are my meditation”? And when he said: “The entrance of Thy Words giveth light; it giveth understanding unto the simple”?
Was David correct when he said, “Thou through Thy commandments hast made me wiser than mine enemies”; and when he said, “Make me to understand the way of Thy Precepts; so shall I talk of Thy wondrous works”?
When God’s Word enters into the heart it giveth light. It is a storehouse where wisdom may be found, It is a wealth of wisdom which gives understanding.
We grant that institutions of learning, as a rule, give the Bible no place, or but a little place, in their curriculums; yet the Bible holds more inerrant truth than all other books besides.
II. THE SUPREME VALUE OF WISDOM (Pro 3:14-18)
1. “Better than * * silver * * than fine gold * * than rubies: and all the things thou canst desire.” Here are statements which should be pondered. If we are going to traffic, we had better traffic with wisdom, than with silver or gold. Suppose we do merchandise, seeking for silver and gold; we are merchandising in the things which fade away. Silver and gold may be used, in wisdom, for the good of mankind and for God, and with this as an aim it surpasses, by far, the mere thought of laying up treasures on earth; however, if we will merchandise in wisdom, we will be able to do a far greater good for our fellow man, and will, withal, be laying up a better heritage against the world to come.
2. To find wisdom is better than rubies, because wisdom is worth more, in the Divine market, than rubies and all else we can ever desire. We know that the street of the New Jerusalem will be paved with pure gold; that does not by any means suggest that pure gold shall hold the place of honor in ‘Heaven. The streets of gold are but to tread upon; while wisdom will be crowned with eternal honors.
Remember we are not speaking of the wisdom that stands for human scholarship and skill; we speak of the wisdom that cometh down from above. Nothing can be compared to that.
3. Wisdom is the source of other beneficences.
(1) Length of days is in her right hand. To know God and to walk in wisdom, assures long life and a life full of deepest joy.
(2) Riches and honor are in her left hand. Because we are wise, does not, necessarily, cut us off from either riches or honor. Solomon asked for wisdom, and God gave him both honor and riches.
(3) Wisdom is a tree of life to those who lay hold upon her. We have been shut out, in this life, from the Tree of Life in the garden of Eden; here, however, is a tree of life bearing precious fruit, open to all. Happy is every one who has wisdom.
III. WHERE DIVINE WISDOM WAS OPERATIVE (Pro 3:19-20)
1. “The Lord by wisdom hath founded the earth.” Here is a statement that all must grant as true. The three false friends of Job could not confound him. He spoke of God better than his false comforters. However, Job had as a chief asset the boast of his knowledge, as well as the boast of his worthiness. Then, when God came on the scene and spoke to Job, He asked questions that caused Job to see his own nothingness.
Among other things God said to Job, “Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.” Then God entered into things which staggered Job, although he was the greatest man of the East. We would like the men of earthly wisdom to study Job 38:1-41 and Job 39:1-30, and answer the various questions which God propounded to Job. It may be that they also will learn something of their own ignorance.
The earth and the Heavens do declare not only the glory of God, but also His great wisdom.
2. “By His knowledge the depths are broken up, and the clouds drop down the dew.” God steps down from the creation of a world, to the drops of dew that alight upon the earth. Come, now, explain a dewdrop. We may tell much about it, but we cannot take one, in the clouds of Heaven, and carry it from the sea to distant lands.
We wrote a little poem some time ago, which describes the worldly wise professor as he is questioned by a little girl.
I boasted my knowledge, my learning, my lore;
Acknowledged no Saviour, no God did adore;
Then, one day, a lassie all artlessly said,
“Pray, what is a lily?” I dropped down my head:
“A lily? I cannot describe it,” said I,
“I neither can tell you its how or its why;
I know that a lily is wondrously sweet,
I know it is clothed with a beauty, replete;
Yet, I cannot tell you how it came to be,
And I could not fashion one, dear, do you see?”
The little girl solemnly lifted her eyes,
And looked in my face with an artless surprise;
“God did it, professor, so now can’t you see,
‘Twas God made the lily, and God that made me?”
Yes, God, in wisdom, wrought out His handiwork, and let us believe and trust in Him.
IV. WHAT WE SHOULD DO WITH WISDOM, AND WHAT IT WILL DO FOR US (Pro 3:21-24)
1. Wisdom should be kept as a most valuable portion. After telling of the wisdom of God as seen in His creation, the admonition comes; “My son, let not them depart from thine eyes: keep sound wisdom and discretion.” May we never join that worldly popular group of the so-called college-bred, who throw the wisdom of God to the winds; who humanize God, dragging Him down to the depths of some tribal God of the Jews; or some imagery of the mind; and then straightway deify and immortalize their own brains.
2. Wisdom will be life to the soul. Divine wisdom will vitalize our soulish; that is, our mental man. One who told me she was willing to relinquish her own better sense, and mental unbeliefs, and take God’s Word as true, although to her it had ever been a bundle of myths, came to me afterward and said, “When I threw away my own mind, to take God’s mind, it is wonderful what He did.” This is what she said, “Somehow or other all the seemingly meaningless Bible truth, which had seemed to me so unbelievable, began to glow and glisten with a beauty of fact that now appeared reasonable and easy for my mind to accept.” She had taken God’s wisdom, relinquished her own, only to have it returned to her, full of certainties and truth.
3. Wisdom makes life’s walk a way of safety. How wonderful. The youth who takes Divine wisdom will find that he is prepared to escape the tempter’s snare and to journey on his way without stumbling.
4. Wisdom takes away fear.” When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.”
It seems to me that wisdom is a begetter of faith. As we learn to know God, and to behold His stately steppings, we learn that the God who created us caves for us.
There is another Scripture that says that love casteth out fear. We find here that the wisdom that cometh down from above, does the same thing. We can sleep the sleep of peace. As we rest, we can say, “Thou God seest me.” We will feel that we are safely sheltered under the shadow of His wings.
V. THE ALL-PROTECTING GOD (Pro 3:25-26)
1. “Be not afraid of sudden fear.” It does not matter from whence the danger may suddenly appear, there is One who watches over us, who will deliver us.
To be sure, such a promise is not given to a disobedient soul. It is only when one makes God His satisfying Portion, and when he looks to Him in trusting confidence that the Lord will shelter him from evil.
Even when plagues fall upon those around us, He can keep them from touching those who trust Him. If we say of the Lord, “He is my * * Fortress: my God; in Him will I trust,” then we may rest on the promise, “Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence.”
It is when He is our Protection that we need not be afraid “for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness.”
Even though a thousand fall at our side, and ten thousand at our right hand, we need not fear.
What does it matter,
Though dark the day may be?
What does it matter,
Thought nought of light I see?
There’s One above me,
Who lives to love me;
There’s nought can matter when
Christ Jesus cares for me,
2. “The Lord shall be thy Confidence.” He is worthy of trust. Let Him, therefore, be our everlasting Confidence. Let others doubt: we will still believe; let others look to men and human stays: we will stay our hearts upon Him.
Remember that the house that was builded upon the rock fell not when the storm came, the rain fell, and the floods rose. Let us, then, like wise men, build upon the Solid Rock.
He will keep our foot from being taken. Praise His Name!
VI. DOING GOOD TO OTHERS (Pro 3:27-29)
1. We should help, in every possible way, our neighbors. It is not right to say, “Am I my brother’s keeper?” Certainly we owe it to every man to fulfill all that is due to him. Much of the unrest of the age in which we live, is because men shut their eyes to the need of those who have not.
We should by no means even suggest that the drifting crowd, who are unwilling to toil, should harvest from the toils of others. We speak of the one who is in honest need, and who has a right to appeal to others. We speak of the widow, and the orphan, the sick, and the afflicted. Our verse says, “Them to whom it is due.”
Above all we, as Christians, should care for our brothers and sisters in Christ, who need our aid. If we see our brother have need, and we shut up our bowels of compassion against him, how dwelleth the love of God in us?
2. We should not say, “Go, and come again,” providing we have the needed supply at hand. Deferred help, though good, is often the cause of much sorrow. Perhaps, in the realm of beneficences, “Do it now” would prove a good motto.
When God lays upon us any call, we must remember that “The King’s commandments require haste.” To delay may be to lose our opportunity altogether.
3. We should not devise evil against our neighbor. May we suggest that we should not even wish him evil. There are too many ill-advised words spoken against those whom we should help. Even if our enemies hunger we should feed them; if they thirst, we should give them to drink.
The Lord will attend to the wicked. Why should we avenge ourselves of them? Why should we judge? God has said, “Vengeance is Mine; I will repay, saith the Lord.” Let us leave it with God.
In Pro 3:32-33 and Pro 3:34, we are given three contrasts:
(1) “The froward is abomination to the Lord; but His secret is with the righteous.”
(2) “The curse of the Lord is in the house of the wicked; But He blesseth the habitation of the just.”
(3) Surely He scorneth the scorners: But He giveth grace unto the lowly.
Let us then leave all judgment unto the Son, where God hath put it, and seek to do good unto all men.
VII. A GLORIOUS INHERITANCE (Pro 3:35)
We now come to the last verse of our study, and once more we are writing the words of the wise.
1. “The wise shall inherit glory.”
(1) There is a present-day inheritance of glory for the wise. Greater is a wise man than he who taketh a city. It was the fame of Solomon and his wisdom that brought the Queen of Sheba from afar.
We read: “Wisdom is better than strength.” Again we read: “Wisdom is better than weapons of war.”
In Ecclesiastes it is written: “Wisdom is good with an inheritance.”
(2) There is a future inheritance of glory. God has said, “They that be wise shall shine as the * * stars.”
Here is something that may be ours in the days beyond. If we have cherished and walked in the ways of wisdom, even the wisdom that cometh from above, the wisdom which God giveth; and if we have forsaken every evil way, then our rewards will be great in heaven.
2. Fools shall inherit shame. There is a great deal of judging which is premature. We see the man who rejects God’s wisdom, and follows in the way of fools, such as we have heard described in this study; they seem, for a while, to prosper in this world, yet shame awaits them.
Let us not think for one moment that the man who has refused to know God, to seek His will, and to walk in His ways, shall eternally prosper. In the Book of Deuteronomy there is a verse which says: “O that they were wise, that they understood this, that they would consider their latter end”! The difficulty with fools is that they live only for the present moment. They are like the swine which will follow the corn even though it leads them to the slaughter-house.
There is another verse that says: “How are they brought into desolation, as in a moment! they are utterly consumed with terrors.”
AN ILLUSTRATION
Dr. J. R. Miller has told us how God increases us in wisdom and in strength from day to day.
Christ gives into no man’s hand at the beginning of his life a finely trained, fully developed mind. The great poets and writers of the world began with only one pound. There was capacity for growth, but that was all. Christ gives to no one at the start a noble, full-statured, rich, transfigured Christian character, with spiritual graces all blossoming out The most saintly Christians began with very little saintliness, very little spiritual power. The most useful men in the church began with a very small and imperfect sort of usefulness. Those whose influence for good now touches thousands of lives, and extends over whole communities, or fills an entire country, had nothing to begin with but one little pound of capacity which the Master intrusted to them. This is the principle on which all our Lord’s gifts are distributed. He puts into our hands a little at first; and as we use what we have, and gain experience, and show ability, and prove faithful to our trust, He adds more and more, giving us all we can use well, and as fast as we can use it.
“By thy own soul’s law learn to live;
And, if men thwart thee, take no heed;
And, if men hate thee, have no care;-
Sing thou thy song, and do thy deed;
Hope thou thy hope, and pray thy prayer,
And claim no crown they will not give.”
-J. R. Miller.
Fuente: Neighbour’s Wells of Living Water
Pro 3:13-15. Happy is the man Notwithstanding all his afflictions; that findeth wisdom Which supposes his diligent searching for it, expressed Pro 2:4. And the man that getteth Hebrew, , that draweth out, understanding Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her For true worth and usefulness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5. The value of Wisdom 3:13-35
"Sages reserve the laudatory exclamation blessed (’asre [Pro 3:13]) for people who experience life optimally, as the Creator intended." [Note: Waltke, The Book . . ., p. 256.]
Long life, riches, and honor (Pro 3:16) were the rewards God promised the godly under the Old Covenant. The tree of life figure (Pro 3:18) implies that wisdom is the source and sustainer of a long and beneficial life (cf. Pro 3:16). [Note: See Ralph Marcus, "The Tree of Life in Proverbs," Journal of Biblical Literature 62 (1943):117-20.] The point is that by pursuing the way of wisdom, a person can obtain the best things God has to offer him or her.
"It’s good to have the things money can buy, provided you don’t lose the things money can’t buy. What good is an expensive house if there’s no happy home within it? Happiness, pleasantness, and peace aren’t the guaranteed by-products of financial success, but they are guaranteed to the person who lives by God’s wisdom. Wisdom becomes a ’tree of life’ to the believer who takes hold of her, and this is a foretaste of heaven (Rev 22:1-2)." [Note: Wiersbe, p. 40.]
In Pro 3:21-35 we can see the quality of love in the wise son. Pro 3:27-30 deal with neighborliness. The situation in view in Pro 3:27-28 is one in which someone owes money, not one in which giving is an act of charity (cf. Lev 19:13). The point is: pay your debts promptly. [Note: Kidner also included a subject study on the friend (Pro 3:29-30), pp. 44-46.] We could apply Pro 3:30 by taking it as a warning against hauling someone into court on flimsy accusations. [Note: McKane, p. 300.]
"The Book of Proverbs is the best manual you’ll find on people skills, because it was given to us by the God who made us, the God who can teach us what we need to know about human relationships, whether it’s marriage, the family, the neighborhood, the job, or our wider circle of friends and acquaintances. If we learn and practice God’s wisdom as presented in Proverbs, we’ll find ourselves improving in people skills and enjoying life much more." [Note: Wiersbe, p. 97.]
Pro 3:31-35 warn against the temptation to resort to violence when we deal with neighbors. One must decide if he or she wants to be odious to God or be His intimate friend (Pro 3:32). That is the issue in choosing the ways of the wicked or those of the upright. Jas 4:6 and 1Pe 5:5 quote the Septuagint version of Pro 3:34. Pro 3:35 probably means that fools display dishonor because that is what they get for their choices-in contrast to the wise, who get honor.