Exegetical and Hermeneutical Commentary of Proverbs 3:21
My son, let not them depart from thine eyes: keep sound wisdom and discretion:
Sixth Address. Chap. 3. Pro 3:21-35
21. let not them ] The reference may be to the “sound wisdom and discretion” of the following clause; but it is better perhaps to understand by “them” the precepts already given. The reading of the LXX., , is interesting in connection with , Heb 2:1, where see notes in this Series and in Dean Vaughan’s Commentary.
Fuente: The Cambridge Bible for Schools and Colleges
Let not them depart – i. e., The wisdom and discretion of the following clause. Keep thine eye on them, as one who watches over priceless treasures.
Fuente: Albert Barnes’ Notes on the Bible
Pro 3:21-23
My son, let not them depart from thine eyes: keep sound wisdom and discretion.
Fidelity to principle
The advantages connected with fidelity to the ethics of godliness are here sketched.
I. Life. The principles of heavenly wisdom–
1. Originate spiritual life.
2. Nurture spiritual life.
II. Ornament. Grace to thy neck.
1. This gracefulness of soul is an ornamental. Becoming to all.
2. Within the reach of every man.
3. Admired by the highest intelligences.
4. Imperishable in its nature.
III. Safety. God is the guide and guardian of the faithful.
IV. Courage. It is one thing to be safe and another thing to feel safe. A feeling of safety may well make us courageous. (D. Thomas, D.D.)
Securing wisdom when we have it
We are not called to be mere idolaters of wisdom, but to keep it in the heart, with the distinct idea of reproducing it in an obedient and pure life. Wisdom rightly used is increased in amount and energy. It 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. (Joseph Parker, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. Let not them depart from thine eyes] Never forget that God, who is the author of nature, directs and governs it in all things; for it is no self-determining agent.
Keep sound wisdom and discretion] tushiyah umezimmah. We have met with both these words before. Tushiyah is the essence or substance of a thing; mezimmah is the resolution or purpose formed in reference to something good or excellent. To acknowledge God as the author of all good, is the tushiyah, the essence, of a godly man’s creed; to resolve to act according to the directions of his wisdom, is the mezimmah, the religious purpose, that will bring good to ourselves and glory to God. These bring life to the soul, and are ornamental to the man who acts in this way, Pr 3:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Them, to wit,
wisdom and discretion; of which he hath hitherto discoursed, and which are expressed in the end of this verse, and may be referred hither by a figure called trajection; and the words may be put into this order, let not sound wisdom and discretion depart from thine eyes, but keep them diligently. The like trajections are found in other texts of Scripture.
From thine eyes, i.e. from the eyes of thy mind. Constantly and seriously meditate upon them, and upon those excellent precepts and rules which proceed from them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. sound wisdom(compare Pr2:7).
let . . . eyesthat is,these words of instruction.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My son, let not them depart from thine eyes,…. Meaning not the things done by Wisdom; though it is good to contemplate his works of creation and providence, which serve to set forth the glory of Christ, and lead into adoring and admiring views of him, and to thankfulness to him; but wisdom, understanding, and knowledge, whereby these things are done, which are but so many names of Christ: we should always set him before us, keep him always in view, be ever looking to him by faith, and never suffer him to depart from our eyes; we should always have in sight his divine Person for our acceptance with God, the greatness and glory of it to encourage our faith and hope in him; we should keep in view his righteousness for our justification, and which we should ever make mention of at the throne of grace, and hold it forth in the hand of faith against all charges and accusations of law and justice, Satan, or our own hearts; we should be continually looking to his blood for peace and pardon, healing and cleansing; and our eyes should be at all times on his fulness, for fresh supplies of grace, for spiritual food, or the daily bread of our souls, and for spiritual strength and comfort; we should always consider him as the Saviour, and be exercising faith on him as such, for there is no other; and should always look upon him as the Mediator between God and man, and make use of him; and he should be ever before us as our example, both in the exercise of grace and performance of duty, to copy after; and we should always keep sight of him while running our Christian race, as the forerunner for us entered, and as the mark for the prize of the high calling of God. And not only Wisdom, or Christ, but all the things that are said of him in the context, we should never lose sight of; the exceeding great gain got by him, the superlative preciousness of him, the fulness of blessings in both his hands, the pleasantness and peaceableness of his ways, the usefulness of him as a tree of life to those that lay hold upon him and retain him, and the works of nature and providence done by him, Pr 3:14. Moreover, this may include all the truths and doctrines of Wisdom, or Christ; for, if the law and its precepts were to be upon the hands and as frontlets between the eyes of the Israelites, and so be ever in sight, then much more the doctrines of the Gospel, De 6:8. It is observable that the Septuagint here makes use of the same word the apostle does in Heb 2:1; speaking of Gospel truths; [See comments on Heb 2:1]; these are meant in the next clause; and some by a transposition place them thus, “let not sound wisdom and discretion depart from thine eyes, keep” them; for by
sound wisdom is meant sound doctrine, the wholesome words of Christ, the solid and substantial truths of the Gospel. The Vulgate Latin version renders it, “keep the law”; but the Syriac version, much better, “keep my doctrine”, the doctrine of the Gospel; which also is meant by
discretion, or “counsel” d, as some render the word, and as the Gospel is called, Ac 20:27; this should be kept; the doctrines of it should be held fast and not let go, or be departed from; and the ordinances of it should be observed and kept, as they were delivered, from a principle of love, and a view to the glory of Christ; the advantages arising from them follow.
d , , Sept. “consilium”, Arabic version.
Fuente: John Gill’s Exposition of the Entire Bible
From this eminence, in which the work of creation presents wisdom, exhortations are now deduced, since the writer always expresses himself only with an ethical intention regarding the nature of wisdom:
21 My son, may they not depart from thine eyes –
Preserve thoughtfulness and consideration,
22 And they will be life to thy soul
And grace to thy neck.
If we make the synonyms of wisdom which are in 21b the subject per prolepsin to (Hitzig and Zckler), then Pro 3:19-20 and Pro 3:21-22 clash. The subjects are wisdom, understanding, knowledge, which belong to God, and shall from His become the possession of those who make them their aim. Regarding , obliquari, deflectere , see under Pro 2:15, cf. Pro 4:21; regarding (here defective after the Masora, as rightly in Vened. 1515, 1521, and Nissel, 1662), see at Pro 2:7; for , see at Pro 3:2. The lxx (cf. Heb 2:1) translate without distinctness of reference: ( ), let it now flow past, i.e., let it not be unobserved, hold it always before thee; the Targ. with the Syr. render , ne vilescat , as if the words were . In 22a the synallage generis is continued: for . Regarding , see at Pro 1:9. By wisdom the soul gains life, divinely true and blessed, and the external appearance of the man grace, which makes him pleasing and gains for him affection.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Excellency of Wisdom. | |
21 My son, let not them 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 safely, 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 the LORD shall be thy confidence, and shall keep thy foot from being taken.
Solomon, having pronounced those happy who not only lay hold on wisdom, but retain her, here exhorts us therefore to retain her, assuring us that we ourselves shall have the comfort of doing so.
I. The exhortation is, to have religion’s rules always in view and always at heart, v. 21. 1. To have them always in view: “My son, let them not depart from thy eyes; let not thy eyes ever depart from them to wander after vanity. Have them always in mind, and do not forget them; be ever and anon thinking of them, and conversing with them, and never imagine that thou hast looked upon them long enough and that it is time now to lay them by; but, as long as thou livest, keep up and cultivate thy acquaintance with them.” He who learns to write must always have his eye upon his copy, and not let that be out of his sight; and to the words of wisdom must those, in like manner, have a constant respect, who will walk circumspectly. 2. To have them always at heart; for it is in that treasury, the hidden man of the heart, that we must keep sound wisdom and discretion, keep to the principles of it and keep in the ways of it. It is wealth that is worth keeping.
II. The argument to enforce this exhortation is taken from the unspeakable advantage which wisdom, thus kept, will be of to us. 1. In respect of strength and satisfaction: “It will be life to thy soul (v. 22); it will quicken thee to thy duty when thou beginnest to be slothful and remiss; it will revive thee under thy troubles when thou beginnest to droop and despond. It will be thy spiritual life, an earnest of life eternal.” Life to the soul is life indeed. 2. In respect of honour and reputation: It shall be grace to thy neck, as a chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful to thy taste and relish (so some); it shall infuse grace into all thou sayest (so others), shall furnish thee with acceptable words, which shall gain thee credit. 3. In respect of safety and security. This he insists upon in four verses, the scope of which is to show that the effect of righteousness (which is the same with wisdom here) is quietness and assurance for ever, Isa. xxxii. 17. Good people are taken under God’s special protection, and therein they may have an entire satisfaction. They are safe and may be easy, (1.) In their motions by day, v. 23. If our religion be our companion, it will be our convoy: “Then shalt thou walk in thy way safely. The natural life, and all that belongs to it, shall be under the protection of God’s providence; the spiritual life, and all its interests, are under the protection of his grace; so that thou shalt be kept from falling into sin or trouble.” Wisdom will direct us into, and keep us in, the safe way, as far as may be, from temptation, and will enable us to walk in it with holy security. The way of duty is the way of safety. “We are in danger of falling, but wisdom will keep thee, that thy foot shall not stumble at those things which are an offence and overthrow to many, but which thou shalt know how to get over.” (2.) In their rest by night, v. 24. In our retirements we lie exposed and are most subject to frights. “But keep up communion with God, and keep a good conscience, and then when thou liest down thou shalt not be afraid of fire, or thieves, or specters, or any of the terrors of darkness, knowing that when we, and all our friends, are asleep, yet he that keeps Israel and every true-born Israelite neither slumbers nor sleeps, and to him thou hast committed thyself and taken shelter under the shadow of his wings. Thou shalt lie down, and not need to sit up to keep guard; having lain down, thou shalt sleep, and not have thy eyes held waking by care and fear; and thy sleep shall be sweet and refreshing to thee, being not disturbed by any alarms from without or from within,” Psa 4:8; Psa 116:7. The way to have a good night is to keep a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. (3.) In their greatest straits and dangers. Integrity and uprightness will preserve us, so that we need not be afraid of sudden fear, v. 25. The harms that surprise us, unthought of, giving us no time to arm ourselves by consideration, are most likely to put us into confusion. But let not the wise and good man forget himself, and then he will not give way to any fear that has torment, be the alarm ever so sudden. Let him not fear the desolation of the wicked, when it comes, that is, [1.] The desolation which the wicked ones make of religion and the religious; though it comes, and seems to be just at the door, yet be not afraid of it; for, though God may make use of the wicked as instruments of his people’s correction, yet he will never suffer them to be the authors of their desolation. Or rather, [2.] The desolation which wicked men will be brought into in a moment. It will come, and timorous saints may be apprehensive that they shall be involved in it; but let this be their comfort, that though judgments lay waste generally, at least promiscuously, yet God knows who are his and how to separate between the precious and the vile. Therefore be not afraid of that which appears most formidable, for (v. 26) “the Lord shall be not only thy protector to keep thee safe, but thy confidence to keep thee secure, so that thy foot shall not be taken by thy enemies nor ensnared by thy own fears.” God has engaged to keep the feet of his saints.
Fuente: Matthew Henry’s Whole Bible Commentary
CRITICAL NOTES.
Pro. 3:21. Them, i.e. sound wisdom and discretion; Sound wisdom, the same word as in chap. Pro. 2:7 (see notes there). Miller translates here, as there, something stable
Pro. 3:25. Desolation of the wicked. This is interpreted in two ways.
1. The desolation in which the wicked strive to overwhelm the good; or,
2. The destruction which will sweep away the wicked, leaving the godly unharmed. A positive decision is probably not possible (Langes Commentary). Stuart, and most modern commentators, adopt the latter view.
Pro. 3:26. Confidence. Jehovah shall be as loins to thee (Miller).
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 3:21-26
GODS KEEPING, THE REWARD OF MANS KEEPING
Here we have the keeping of the Divine commands resulting in a being kept by Divine power and love.
I. There is a possibility of losing what has been attained. The injunction here given is not, as in chap. Pro. 2:10, to seek wisdom, but as in Pro. 3:18 of this chapter, to keep a hold upon what has been already gotten. The Scriptures abound in such exhortations. Barnabas exhorted the Church at Antioch to cleave unto the Lord, and he and Paul, when in Pisidian Antioch, persuaded the disciples to continue in the grace of God (Act. 11:23; Act. 13:43). The word of Our Lord to the Church at Thyatira was That which ye have hold fast till I come (Rev. 2:25). There is no safety but in continual watchfulness and in constant study of Divine precepts. My son, let them not depart from thine eyes. A mariner may set out on his voyage with his vessels head pointing in the right direction, but if he does not hourly keep consulting the compass, it will not avail him much that he started right. The Apostle speaks of men having made shipwreck of faith and a good conscience (1Ti. 1:19). The world, the flesh, and the devil are cross currents and contrary winds which can only be met and overcome by constant, watchful reference to chart and compass.
II. The blessing which will result from keeping wisdom, viz., Soul-life. As food and an observance of physical laws are the means by which the body is enabled to perform the functions which are natural to it, so a constant receiving of Gods thoughts and an observance of Gods laws will enable the soulthe spiritual manto fulfil the end for which it was createdto glorify and enjoy God. Such a man has the assurance that he is under the special guardianship of God. All the subjects of this realm are under the protection of the monarch, but she has a special and personal care for her own children. So God is the Saviour of all men, specially of those that believe (1Ti. 4:10). This particular regard of God for those who have become His children, by falling in with His method of making them right with themselves and with Him, is guaranteed.
1. In the ordinary events of life. As the heirs of the monarch are always accompanied by those who count it an honour to serve them and, if needful, to protect them, so the heirs of salvation are ever attended by their body-guard, the angels who are ministering spirits to the heirs of salvation (Heb. 1:14). In the night not only do they encamp round about them that fear God (Psa. 34:7), but the Lord Himself is said to be their keeper (Psa. 121:5). His peace keeps (lit. garrisons) the heart (Php. 4:7) and gives the sweet sleep promised in Pro. 3:24, even although outward circumstances may be apparently adverse (see illustration). This was the experience of David in the night of his adversity, even although he had brought it upon himself (Psalms 3, 4). And the certain guidance which is promised in Pro. 3:6 insures an avoidance of all real danger (Pro. 3:23).
2. In times of special visitation (Pro. 3:25). There was a desolation of the wicked in the days of Noah, but he and his house were shut in the ark by God Himself (Gen. 7:16). In the day when the Lord rained upon Sodom and Gomorrah He delivered just Lot. (2Pe. 2:6). When the abomination of desolation stood in the holy place at Jerusalem as foretold by our Lord (Mat. 24:15), those who obeyed His command and fled to the mountains escaped the terrible fate of those who remained in the city. (This is recorded by Eusebius). This assurance of constant guardianship and guidance is life to the soul (Psa. 30:5). Fear of the future paralyses a mans energies, but confidence in an over-ruling personal God gives him strength for action.
ILLUSTRATION OF Pro. 3:24
THE LAST HOURS OF THE NINTH EARL OF ARGYLE, EXECUTED BY JAMES II
So effectually had religious faith and hope, co-operating with natural courage and equanimity, composed his spirits that, on the very day on which he was to die, he dined with appetite, conversed with gaiety at table, and, after his last meal, lay down, as he was wont, to take a short slumber, in order that his body and mind might be in full vigour when he should mount the scaffold. At this time one of the Lords of the Council, who had probably been bred a Presbyterian, and had been seduced by interest to join in oppressing the Church of which he had once been a member, came to the castle with a message from his brethren, and demanded admittance to the Earl. It was answered that the Earl was asleep. The Privy Councillor thought that this was a subterfuge, and insisted on entering. The door of the cell was softly opened, and there lay Argyle on the bed, sleeping, in his irons, the placid sleep of infancy. The conscience of the renegade smote him. He turned away, sick at heart, ran out of the castle, and took refuge in the dwelling of a lady of his family, who lived hard by. There he flung himself upon a couch, and gave himself up to an agony of remorse and shame. His kinswoman, alarmed by his looks and groans, thought that he had been taken with sudden illness, and begged him to drink a cup of sack. No, no, he said, that will do me no good. She prayed him to tell her what had disturbed him. I have been, he said, to Argyles prison. I have seen him within an hour of eternity sleeping as sweetly as ever man did. But as for me.Macaulay.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 3:21. Simply attend to them. Watch like a sentinel, intently eyeing. Solomon enjoins the voluntary, and promises the involuntary. The voluntary we can do, save only for that grand helplessness, an aversion of the will itself. The involuntary we cannot do, save only mediately through obedient acts. Attention is within our power if God gives grace to the will. This is the drift of the promise: You do your part and God will do His.Miller.
Eye these things as the steersman doth the load-star, as the archer doth the mark he shoots at, or as the passenger doth his way, which he finds hard to hit and dangerous to miss.Trapp.
Pro. 3:22.Wisdom reveals the righteousness of God, whereby a believer lives before God. Without this the man is dead in sins (Heb. 2:4, Eph. 2:1).Fausset.
There is no life in the soul till knowledge come into it. There was no living creature in the world till light was made. God clears the understanding before He rectifies the will and affections; He keeps the same method in the little world that He did in the great world.Francis Taylor.
Pro. 3:23. This promise has a direction embodied with it, Thou shalt walk in thy way. We are required to keep the way of the Lord, and in the affairs of life to attend to our own concerns, shunning the character of busybodies by not meddling in the affairs of others.Lawson.
Good success in the way may be crossed again; what is crowned with good success in the end can never be crossed.Francis Taylor.
There shall be no cause to make thee stumble. For he that is blind or weak may stumble, though he be never so careful; and he may stumble that is careless, though he be never so well able to walk safely. But wisdom shall take away thy blindness, thy weakness, thy carelessness.Jermin.
Thou shalt ever go under a double guard, the peace of God within thee and the power of God about thee.Trapp.
Pro. 3:24.Peter in prison, in chains, between two soldiers, on the eve of his probable execution, when there seemed but a step between him and death. Yet in such a place, in such company, at such a moment, did he lie down so fearlessly and sleep so sweetly, that even the shining light failed to disturb him, and an angels stroke was needed to awaken him.Bridges.
Surely the way to sleep quietly in this world is to be asleep to the world; his sleep is sweetest, when he is asleep, who, when he is awake, doth sweetly sleep in a neglect of worldly crosses or contentments.Jermin.
Pro. 3:25. So safe will all thy ways be that to fear will be a sin.Plumptre.
From the terms before used, respecting the final destruction of the wicked, it is most likely that to it the reference is in this verse.Wardlaw.
Be not afraid is at once a precept and a promise to the godly. They shall have no cause to fear evil tidings, therefore it is their privilege that they are not to fear them (Psa. 112:7; Psa. 91:5).Fausset.
The Christian is threatened by the sinners in all their ills, whether for them or by them. Sin breeds the whole of them; and the wise man would magnify the grace by saying that they are all equally indifferent. Let cares, like a wild deluge come.Miller.
Let a David walk through the vale of the shadow of death he will not fear, no, though he should go back the same way; for Thou art with me, saith he. He had God by the hand, and so long he feared no colours.Trapp.
Pro. 3:26. Beware of mistakes here. Do not say God is your confidence, if He be only your dread. An appalling amount of hypocrisy exists in Christendom, and passes current for devotion. He who is himself most worthy is often more disliked than any other being, and, as if this ingratitude were not enough, men double the sin by professing that they have confidence in Him. I have observed that sea-going ships do not trust to themselves in the windings of a river. Where they are hemmed in between rock and quicksand, grazing now the one and now the other, they take care to have a steamtug, both to bear them forward and to guide them aright. They hang implicitly upon its power. They make no attempt at independent action. But as soon as they get clear of the narrowsas soon as they have attained a good offing and an open seathey heave off and hoist their own sails. They never want a steamer till they come into narrow waters again. Such is the trust in God which the unreconciled experience. In distress they are fain to lean upon the Almighty. While they are in the narrows they would hang on the help of a Deliverer. The line of their dependence seems ever tight by their constant leaning. But when they begin to creep out of these shoals of life they heave off and throw themselves upon their own resources. This is not to have confidence in God.Arnot.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
21. The direct address is resumed. The pupil is exhorted by various most desirable considerations to follow after and adhere to wisdom.
Let not them Either the various precepts before given, or that sound wisdom and discretion which are real and essential. Zockler renders last clause, “Thoughtfulness and circumspection.” Miller, “Stable and well considered.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Responding To God’s Wisdom And Understanding Will Result In Life, Peace And Security But Must Result In Positive Behaviour Towards Others, For YHWH Will Bless The Righteous, Lowly And Wise Whilst He Will Curse The Wicked, The Scoffers And The Foolish ( Pro 3:21-35 ).
The first subsection of Pro 3:1-35 stressed the importance of trusting, fearing and honouring YHWH. In this is understanding and wisdom. The second subsection emphasised the value of wisdom as an important part of YHWH’s activity of restoring man to his first estate. This final subsection of the passage now emphasises the positive moral behaviour which is to spring from wisdom and understanding, with its consequence being blessing from God.
The subsection is constructed on a chiastic pattern, centred on four ethical instructions concerning positive behaviour, as follows:
A My son, do not let them (wisdom and understanding) depart from your eyes, keep sound wisdom and discretion, so will they be life to your soul, and grace to your neck, then will you walk in your way securely, and your foot will not stumble, when you lie down, you will not be afraid, yes, you will lie down, and your sleep will be sweet. (Pro 3:21-24).
B Do not be afraid of sudden fear, nor of the desolation of the wicked, when it comes, for YHWH will be your confidence, and will keep your foot from being taken (Pro 3:25-26).
C Do not withhold good from those to whom it is due, when it is in the power of your hand to do it, do not say to your neighbour, “Go, and come again, and tomorrow I will give,” when you have it by you’ (Pro 3:27-28).
C Do not devise evil against your neighbour, seeing he dwells securely by you, do not strive with a man without good reason, if he has not done you any harm (Pro 3:29-30).
B Do not envy the man of violence, and choose none of his ways, for the perverse man is an abomination to YHWH, but his friendship is with the upright (Pro 3:31-32).
A The curse of YHWH is in the house of the wicked, but he blesses the dwellingplace of the righteous, surely he scorns the scorners, but he gives grace to the lowly, the wise will inherit glory, but shame will be the promotion of fools (Pro 3:33-35).
Note that A gives reasons why wisdom is to be followed, and centres around ‘grace’. It makes positive promises of life, grace, security and sweetness of sleep to those who follow wisdom, whilst the parallel also gives reasons why wisdom is to be followed and centres around ‘grace. It makes positive promises of blessing, grace and glory to ‘the wise’. B speaks of an emotion to be avoided (fear), and of desolation by the wicked, whilst the parallel also speaks of an emotion to be avoided (envy) and of men of violence. Centrally C gives two general injunctions to positive behaviour, and is centred around the idea of the ‘neighbour, whilst the parallel also gives two injunctions to positive behaviour, and is again centred around the idea of the neighbour.
Pro 3:21-22
‘My son, do not let them depart from your eyes,
Keep sound wisdom and discretion,
So will they be life to your soul,
And grace to your neck.
‘My son.’ This is the usual indicator of a new section or subsection. Here it introduces the third subsection of this chapter. Solomon sees those on whom he is calling as his ‘sons’.
His son is not to allow ‘them’ (the wisdom and understanding which YHWH used in creation – Pro 3:19-20) to depart ‘from his eyes’. This would appear to indicate a written record which the young man can see. He is to read it constantly (compare Psa 1:2; 2Ti 2:15). And in doing so he is to ‘keep’ (keep in mind and carry into practise) wisdom and discretion, especially as it has been revealed by Solomon. Wisdom and understanding in the things of YHWH will result in discretion (compare Pro 2:11), that is in knowing how to behave wisely and acceptably, something which will shortly be amplified.
And these will be ‘life to his inner self’ and ‘grace to his neck’. Through receiving God’s wisdom, as revealed by God Himself, he will be inwardly renewed by God (compare Psa 1:2-4; Psa 51:10; Psa 119:50 b, 93; Jas 1:18; 1Pe 1:23), and there will be ‘grace (spiritual beauty) to his neck’, that is, he will display spiritual beauty as a necklace (compare Pro 1:9; Pro 3:3), in other words he will be made spiritually beautiful by YHWH in the eyes of God and men (he will have lovingkindness and truth bound about his neck – Pro 3:3). God will so work in them that they will appear spiritually beautiful. In Pro 3:24 this spiritual beauty given by YHWH will be ‘given to the lowly’ (those who are in contrast to scorners), that is to those who humbly respond to God’s wisdom. They will be made spiritually beautiful.
Pro 3:23-24
‘Then will you walk in your way securely,
And your foot will not stumble,
When you lie down, you will not be afraid,
Yes, you will lie down, and your sleep will be sweet.’
The consequence of receiving and responding to the wisdom that has been imparted by God is that he will walk securely and will not stumble. He will avoid things that may trip him up. He will not find the going rough. And he will sleep with confidence in his heart. He knows the way in which he should go and intends to go, and leaves all his worries with the God of wisdom. As a result when he lies down, he will sleep sweetly. Such sleep come to those whose trust is in God (Psa 3:5; Psa 4:8). In Isaiah’s words, ‘in quietness and in confidence will be your strength’ (Isa 30:15).
Pro 3:25-26
‘Do not be afraid of sudden fear,
Nor of the desolation of the wicked, when it comes,
For YHWH will be your confidence,
And will keep your foot from being taken.’
That having confidence in the wisdom and understanding revealed by God does not guarantee that life will be smooth is emphasised here. For that wisdom and understanding should enable its recipient not to be afraid even when outwardly things go wrong. Thus the young man who receives that wisdom should not be afraid of sudden fearful events. This brings out that it is not only the rejecters of God’s wisdom who will be faced with sudden fears (Pro 1:26). Nor should he be afraid of the desolation of the wicked, including the devastations of invading armies, and violent activity by evil men. Such things will come on all men, but his confidence is to be in YHWH, for YHWH will be his surety, and will preserve him through it. In Pro 3:23 the promise was that his foot would not stumble as he walked through life, now the promise is that his foot will be preserved from harm. Note that his confidence is not to be in wisdom, it is to be in YHWH. True wisdom results in a personal confidence in God.
‘For YHWH will be your confidence.’ Their full cause for confidence will be that YHWH is with them. A possible translation is ‘YHWH will be at your loin’, in other words will be with them to support them through it. (The Targum translates ‘YHWH will be your help’). But the underlying idea is the same.
A Series Of Four Commands.
These four commands emphasise positive behaviour towards others. Those who respond to God’s wisdom are expected to live it out before men. They form a small chiasmus within a chiasmus, ‘those to whom it is due — your neighbour — your neighbour — a man in general’. The first two commands refer to a failure to do good (‘to him who knows to do good and does not do it, to him it is sin’ – Jas 4:17), the second to positive wrongdoing. The opening words of the two couplets confirm this, ‘do not withhold good — do not devise evil’. To fail to do good is as wrong in God’s sight as to positively do evil.
Pro 3:27-28
‘Do not withhold good from those to whom it is due,
When it is in the power of your hand to do it,
Do not say to your neighbour, “Go, and come again,
And tomorrow I will give,” when you have it by you.’
The principle here is that to be put in a position to do good to people puts us under a responsibility to do that good. The good may be physical, such as food and drink, or it may indicate positive behaviour, such as rendering physical or mental assistance. ‘Those to whom it is due’ is probably the equivalent of ‘your neighbour’, but takes into account that there are those who do not deserve assistance, the layabout, the lazy and the professional beggar. Or the idea may be that we should not delay in repaying our debts or fulfilling our obligations when we are in a position to do so. The point is that we have a responsibility for those among whom we live. But we are only under such an obligation if we have the wherewithal to do it. We are not called on to put ourselves in need (2Co 8:12; Gal 6:10).
Above all we must not procrastinate. When we have the means to do good, delay is sinful. To put it off until tomorrow is wrong. ‘Do not say –.’ It is easy to use words to give an impression of being willing to help. This may save our reputation in men’s eyes, but it is totally unacceptable to God. Delay may indicate unwillingness, or simply laziness, or being too busy, but all are wrong (compare Jas 2:15-16).
Pro 3:29-30
‘Do not devise evil against your neighbour,
Seeing he dwells securely by you,
Do not strive with (bring an accusation against) a man without good reason,
If he has not done you any harm (evil).’
The idea of a failure to do good is now followed by the idea of doing positive evil. Evil is the opposite of good. To do evil is to do what is not good. Any planning to do what is not good to a ‘neighbour’ (those among whom one lives) is forbidden. Your neighbour ‘dwells securely by you.’ He is not anticipating trouble, and is to be allowed to live in peace (compare Lev 19:13). Note the assumption that the neighbour is neighbourly. (In the parallel he has not done you any evil). It might be seen differently if that neighbour is also ‘devising evil’ against you. This therefore comes short of Jesus command to ‘do good to those who hate you’ (Mat 5:44, western texts).
The word used for ‘devise’ technically means to plough, and therefore to prepare the ground, and thus to plan or devise..
The command is then particularised into ‘do not bring an accusation against –’, thus having in mind the misuse of the judicial bodies in order to obtain our own way, or even the spreading of rumours to someone else’s harm. Justice can be sought, but it must be justice. Truth can be told, but it must be truth. No accusation should be brought without good reason. It does not, of course, apply if he really has done evil against you, if he has harmed you in some genuine way.
The Young Man Is Not To Envy Those Who Use Wrong Methods To Get Their Own Way.
Pro 3:31-32
‘Do not envy the man of violence,
And choose none of his ways,
For the perverse man is an abomination to YHWH,
But his friendship is with the upright.’
A man may be ‘violent, unjust, selfishly forceful’, by being over-forceful in order to obtain his own way or by being unjust, as well as by being physically violent. It is used of using wrong methods in order to get one’s own way. There are those who will use any method to get their way. And they often prosper. The word translated violent is used by Sara in Gen 16:5 of the ‘wrong’ that she had done to Abraham by giving him her handmaid as a slave wife. She was confessing to using wrong methods for the carrying on of the Abrahamic line. It is used of witnesses when describing them as ‘false’ (Exo 23:1; Deu 19:16), those who do violence to the truth. But the man who follows the wisdom of God will not follow in such ways. Such people are not to be envied (compare Pro 1:10-19). We are not to wish that we could be like that. We are not to choose their ways. For they are an abomination to YHWH.
The contrast is then made between the ‘perverse (crooked) man’ the man who is like the one described above, who uses devious methods, or one who strays from the right way (Pro 2:11-15), and the ‘upright’ man, the man whose ways are straight. The former is an abomination to YHWH, the latter is His close friend. It is this strong language that then leads on to the strong language in the next verse.
Fuente: Commentary Series on the Bible by Peter Pett
By Wisdom Man Decides His Own Destiny – If God’s divine wisdom determines the destiny of His creation (Pro 3:19-20), then so is our destiny determined by the wisdom that operates in our lives. In Pro 3:21-26 we see that through wisdom, every person decides his or her own destiny in life. A person decides the success of his or her relationships, direction, health and material prosperity. Our destiny is not in the hands of fate, our parents, our friends, nor circumstances. Destiny lies in the hands of each individual.
Wisdom offers security. This passage tells us that everyone decides his or her own destiny, in their relationships with others, in the renewing of their minds, in their health, and in their financial prosperity. It also tells us that there is not a circumstance in this life that has the power to remove our peace. This is why Paul refers to God’s peace as passing beyond all understanding in the natural (Php 4:7). This is because it is supernatural.
Php 4:7, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”
Pro 3:21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:
Pro 3:21
Fuente: Everett’s Study Notes on the Holy Scriptures
Pro 3:21-26. My son, let not them depart, &c. Wisdom gives life, health, safety, to body and soul: it is the most precious ornament of those who possess it: for the rest, when the wise man in so many places promises life, health, prosperity, peace, glory, to those who seek for wisdom, we must not take these promises absolutely and in the letter. We have known wise men live but a short time; we have seen them in affliction, in sickness, in adversity: Solomon himself informs us in the 12th verse, that God tries, by temporal evils and afflictions, his children and most faithful servants. We must therefore say, that God will either deliver his people from all these evils, or preserve them from them, or give them patience in this world, and put them into such a state as they would not change for all the riches and advantages of fortune: or, that, after this life, he will crown their holiness, virtue, and fidelity, with the highest rewards. The 25th verse should be rendered, Thou shalt not be afraid of any unexpected fear, nor of the bursting in of the wicked, when it shall come upon thee; or the assaults of wicked men rushing upon thee. The 26th verse is rendered by the LXX, The Lord shall be over all thy ways, and shall strengthen thy foot, that thou shalt not be shaken. See Calmet and Schultens.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 760
TRUE RELIGION DELINEATED
Pro 3:21-24. 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. Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.
IN the book of Proverbs, wisdom is generally put for religion: in some places, perhaps, it may be interpreted as representing Christ himself, who is the wisdom of God and the power of God: but in our text there can be no doubt of its importing piety, or the influence of true religion in the soul. And though in the Book of Proverbs the doctrines of religion are not very distinctly specified, the general character of it is developed with peculiar richness and beauty: and this gives to the Proverbs of Solomon an importance far beyond what would belong to a mere collection of moral lessons. We have, in the passage before us, what I might almost call a full-length picture of religion, both in its character and effects: and in these two points of view, we shall, in conformity with our text, proceed to consider it.
I.
In its true and proper character
Doubtless religion admits of an infinite diversity of description. But in no place can we find a juster representation of it than in that before us. It is,
1.
Wisdom in the heart
[Were we to define wisdom. we should say, It is the seeking of the best ends by the fittest means. And were we to declare what true religion is, we should say, It is the seeking of the salvation of the soul through the mediation and intercession of Jesus Christ.
Now, then, I would ask. What end is there for us to propose to ourselves, that can be compared with the everlasting salvation of our souls? The pursuit of crowns and kingdoms would be unworthy of an effort in comparison of this Truly it is the one thing needful.
Again I would ask. What means are there fitled for the attainment of this end in comparison of those which are proposed to us in the gospel of Christ? There we find a Saviour precisely suited to our necessities: One who has made an atonement for all our sins: One who ever liveth to make intercession for us in heaven: and One who, us the Head of all vital influence, is able to save to the uttermost all who come unto God by him. By the simple exercise of faith in him, we become partakers of all his blessings: and, therefore, it is our one aim from day to day to live by faith upon him, and to receive out of his fulness all the blessings which we stand in need of.
Now, compare with this any other mode of salvation that can be devised; and its wisdom will shine forth as the sun, which eclipses, and, as it were, blots from the firmament, all the lights of heaven ]
2.
Discretion in the life
[When once religion occupies the soul, it implants a principle there which thenceforth regulates the whole man. No longer does an anxiety about earthly things distract the mind. Pleasure, riches, and honour, are all subordinated to the welfare of the soul; and the will of God is the one only rule of conduct to him. A regard for Gods honour, too, will then operate, so as to give to all circumstances, whether of time or place, their legitimate influence, and to secure to him who is under its influence the approbation of the wise and good. He illustrates in his life that saying of Solomon, I, Wisdom, dwell with Prudence. In a word, to approve himself to God is the one object of his life: and that one object being ever before his eyes, he is kept from every corrupt bias, and from the inconsistencies which an unhallowed principle would produce.
Of course, it must not be supposed that a person, naturally weak and foolish, will pass in a moment to a comprehensiveness of mind and soundness of judgment: that is not to be expected: on the contrary, inasmuch as a principle of piety infinitely outweighs every earthly object, it may be expected, that, on its first entrance into the soul, it will operate rather in a way of extravagance, and cause a person to overlook the minor considerations of prudence and discretion. But this must be imputed not to religion itself, but to the weakness of him in whom it dwells: and the effect of religion will be to correct his errors, and to induce habits of wisdom, which no other principle would ever have been able to form within him.]
Let us now proceed to consider it,
II.
In its just and necessary effects
Religion is not a mere principle; nor does it consist in any peculiar practice without a principle: it is an operative principle, producing,
1.
Life in the soul
[I cannot give any juster view of religion, than by saying, It is that in the soul which the soul is in the body. Without the soul, the body is dead; and without religion, the soul is dead. By the soul the body is animated, and performs all the functions of the animal life; by religion the soul is quickened, and performs all the functions of the spiritual life. By the union of the soul with the body, all the powers, both of body and mind, are called into activity: and by the operation of religion in the soul, the understanding, the will, the affections, the memory, the conscience, perform their respective offices, in subserviency to God, for the promotion of a mans spiritual and eternal good. The soul, pervading the whole body, acts with ease and regularity, and with so little ostentation, that its operations, though effectual, attract no notice: and so it is with religion in the soul; it brings into easy and harmonious use all its different faculties and powers, governing the whole man, and subjecting even the thoughts themselves to the obedience of Christ. In a word, it is, as my text has said, life to the soul. If we were to understand by this expression, that it tends to lengthen out the existence of man on earth, it would be true, and an important truth: but we cannot so contract the sense, or comprehend less in these words than what we have expressed. Religion makes a man a new creature: old things pass away, and all things become new.]
2.
Gracefulness in the deportment
[Well is it said by the Apostle, that a meek and quiet spirit is, in the sight of God himself, an ornament of great price. Through the operation of divine grace upon the soul, all the tempers and dispositions will be kept in order: so that none shall prevail to the injury of other men, or to the dishonour of the man himself. The discipline of religion is not unlike that which prevails in reference to the body amongst the higher ranks of society. In persons untaught, there is an awkwardness, as it were, apparent in their whole gait; whilst those who have mixed in polished society have a comparative ease and elegance in all their motions. So, if you see a person uninstructed in religion engaged in religious exercises, he is not at home in any of them: his occupation sits not easy upon him: and if he attempt to assume the posture of real piety, he betrays his want of true feeling by the very motions in which he attempts to express it. But let a contrite and devout soul draw nigh to God, and there is a correspondence between his looks and attitude, his words and professions. His every motion is such as befits the employment in which he is engaged: yea, there is a symmetry in every part of the spiritual man, so that his whole demeanour is simple, uniform, becoming. He exemplifies in his life that expression of the Psalmist, I will beautify the meek with salvation: and he shews in his deportment what that inspired writer meant by that petition, Let the beauty of the Lord our God be upon us. The more of real piety any man possesses, the more of this image will be stamped upon him: and the more he communes with his God, the more will a divine glory surround his head, and beam forth from his countenance in the sight of all who behold him.]
3.
Stability in the walk
[The man of sound wisdom takes heed to his ways: he desires to see his path clear before him: if he be in doubt, he will take the word of God as a light to his feet, and a lantern to his paths. If his path be slippery, he will cry unto his God, Hold thou up my goings in thy paths, that my footsteps slip not! And in answer to his prayer, God will give his angels charge over him, to keep him in all his ways, that he dash not his foot against a stone. Of these advantages the unconverted man has no experience. He ventures into scenes of temptation, without being aware of his danger: nor has he any guidance or strength but his own. What wonder, then, if he fall? But the man who, with wisdom in his heart, and discretion in his life, suffers not these guardian angels, as it were, to depart from his eyes, will be kept amidst all the most trying scenes in which he can be engaged, and will be preserved blameless unto the kingdom of his God. The Law of God is in his heart, and therefore his footsteps do not slide [Note: See Psa 37:31 and Pro 4:11-13.].]
4.
Peace in the heart
[What man is he that feareth the Lord? His soul, says the Psalmist, shall dwell at case. A man without religion may pass through the day with some degree of comfort, because of the variety of occupations that engage his thoughts. But when he comes to lie down at night, and he has time for reflection, some painful occurrence will dwell upon his mind, and agitate his spirits, and disturb his rest: and when he wakes in the morning, the same unpleasant feelings will haunt him, and destroy that serenity which sleep was calculated to convey. Or, if nothing particular have occurred to distress him, he lies down and rises up without any other feeling than that which he possesses in common with the beasts. But not so the truly religious man. He, when retiring to rest, calls to remembrance the mercies with which he has been encompassed during the day, and renders thanks for them to his heavenly Benefactor; to whom also he commends himself for protection during the defenceless hours of the night. Shall I speak too strongly if I say, that he lies down, as it were, in the bosom of his God, saying, I will lay me down in peace, and sleep; for thou, Lord, only makest me to dwell in safety? In the morning, too, when he awakes, he finds that his sleep has been sweet unto him; not to his body merely, but to his soul; for his soul, at the first resuming of its powers, finds God present with it, in a way which the merely natural man has no conception of: so true is that expression of the Psalmist, When I awake, I am still with thee. So true, also, is that encouraging promise of Solomom, Bind the commandment upon thine heart, and tie it about thy neck: when thou goest, it shall lead thee; when thou sleepest, it shall keep thee: and when thou awakest, it shall walk with thee.]
Application
1.
Are there now any present, who are prejudiced against religion?
[Know what true religion is. It is not by any means that thing which prejudiced persons are ready to Imagine. It is wisdom, sound wisdom, and discretion. There are doubtless in the Gospel many things which surpass our comprehension. But so there are also in all the other works of God, whether of creation or providence. But if there are truths at which a proud man will stumble, there is not one which will not commend itself to an humble and childlike spirit. And as far as it operates upon the soul, it induces discretion in every part of a mans conduct, and assimilates him to the very image of his God. Who amongst us will say that the Saviours example was not good? Yet his enemies condemned it, and accounted him worthy to be crucified as the vilest malefactor. And may there not be a measure of the same prejudice in you, a prejudice that blinds your eyes, and makes you to hate those whom you should love and honour? But, at all events, know this: whatever corresponds not with religion, as described in our text, we disclaim. If there be folly and indiscretion in any who profess the Gospel, let them bear the blame, and not religion. But if you will condemn the care of the soul as a needless preciseness, and a cleaving unto the Saviour as an enthusiastic and vain conceit, you shall bear the burthen: for, blame these things as ye may, know that Wisdom will be justified of all her children.]
2.
Are there those here who profess to love religion?
[Beware, lest by any thing imprudent ye cause the way of truth to be evil spoken of: yea, seek rather to the utmost of your power to adorn the doctrine of God our Saviour in all things. On your conduct much depends. Men will not judge of religion so much by what we say, as by what we do. In vain shall Solomon himself describe it as forming such lovely characters, if you contradict his statements in your life and conversation. However we may expose the folly of so doing, men will identify religion with the conduct of its professors: and will take occasion, from any thing that is unbecoming in you, to cast reflections upon religion for your sake. But, knowing this propensity in them, you should be doubly careful not to cast a stumbling-block in their way. See to it, then, that ye walk worthy of your high calling. If ye be children of the light, let it be seen by the holiness of your conversation: and, wherever ye go, be ye epistles of Christ, known kind read of all men; so that all who behold you may be constrained to say, We will go with you; for we see that God is with you of a truth.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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. Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
These are all so many gracious lessons suited to a life of grace. The subject is still kept up and pursued under the idea of an adopted, regenerated son, in whose heart the Spirit witnesseth that he is born of God. Rom 8:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 3:21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:
Ver. 21. Let not them depart. ] Ne effluant haec ab oculis tuis, saith the Vulgate. Ne haec a tuis oculis deflectant in obliquum huc et illuc; so Mercer. Let the eyes look right on, , Pro 4:25 look wistfully and intently on these great works of God, and his wisdom therein set forth and conspicuous, as on a theatre. Eye these things, as the steersman doth the compass, as the archer doth the mark he shoots at, 2Co 4:18 or as the passenger doth his way, which he finds hard to hit, and dangerous to miss. Yea, let them be the delight of thine eyes, with the sight whereof thou canst not be sated or surfeited.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
them. Is masculine, and so perhaps refers to the “mercy and truth” of Pro 3:3.
sound wisdom = what is stable. See note on Pro 2:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 3:21-35
Pro 3:21-35
THE CONFIDENCE AND SECURITY OF THOSE WHO WALK WITH GOD
“My son, let them not depart from thine eyes;
Keep sound wisdom and discretion:
So shall they be life unto thy soul,
And grace to thy neck.
Then shalt thou walk in thy way securely,
And thy foot shall not stumble.
When thou liest down, thou shalt not be afraid:
Yea, thou shalt lie down, and thy sleep shall be sweet.
Be not afraid of sudden fear,
Neither the desolation of the wicked, when it cometh: For Jehovah will be thy confidence,
And will keep thy foot from being taken.
Withhold not good from them to whom it is due,
When it is in the power of thy hand to do it.
Say not unto thy neighbor, Go, and come again,
And tomorrow I will give;
When thou hast it by thee.
Devise not evil against thy neighbor,
Seeing he dwelleth securely by thee.
Strive not with a man without cause,
If he have done thee no harm.
Envy thou not the man of violence,
And choose none of his ways.
For the perverse is an abomination to Jehovah;
But his friendship is with the upright.
The curse of Jehovah is in the house of the wicked;
But he blesseth the habitation of the righteous.
Surely he scoffeth at the scoffers;
But he giveth grace unto the lowly.
The wise shall inherit glory;
But shame shall be the promotion of fools.”
“We have been watching celestial processes, but here we are brought firmly back to earth. Not only did the previous paragraph speak of the Creation; but the separation of the beneficial waters by the heavens, dividing those beneath from those above, appeared in the mention of `the depths’ and the `dew from the skies’ (Pro 3:19-20).
“Let them not depart from thine eyes … so shall they be life unto thy soul” (Pro 3:21-22). “The main thrust here is the security that wisdom gives. The plural `them’ refers to both wisdom and discretion. There is also a stern warning here that wisdom and discretion may be lost, escape, slip away, or depart from thine eyes. Therefore a constant guard must be posted against such a disaster.
“Then shalt thou walk in thy way securely” (Pro 3:23). “Here it becomes very clear that wisdom means walking with God, doing his will, keeping his commandments, and doing so continually.
Lawton reminds us that, “No wisdom is sound that is not taught in the Word of God. Some kinds of wisdom highly esteemed in the world are not merely useless, but folly.”
“Withhold not good from them to whom it is due” (Pro 3:27). These verses (Pro 3:27-35) are declared by Tate to, “Have little or no direct connection, with the preceding verses. He made this a separate paragraph on, “Being a Good Neighbor”! Deane also wrote that these verses are, “A sixth admonitory address which demonstrates the conditions upon which wisdom and happiness are to be attained. It consists of a number of detached proverbs.
In these final verses of the chapter, we are impressed with the fact that, “The value of the Book of Proverbs is its revelation of the application of wisdom to all sorts and conditions of people, and to the ordinary affairs of human life.
“The curse of Jehovah is in the house of the wicked” (Pro 3:33). It is not only the physical dwelling which is meant here, but especially the `family’ or `household’ of the wicked; but it appears from Zec 5:3-4 that the physical residence of the wicked is also included. “This curse continues from generation to generation, the source of ever-recurring woes.
“Surely he (God) scoffeth at the scoffers” (Pro 3:34). This is also rendered, “He scorneth the scorners.” “The word from which these translations come has many overtones of wickedness. It is one of the many synonyms for a wicked man. It carries the meaning of arrogant; and the opposite of it is `lowly’ or `humble.’
“It is pride that makes men scorners; men having an overweening conceit of themselves are likely to behave insolently toward others. Nebuchadnezzar, Haman, and Herod are Biblical examples of this wickedness.
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 confidence-he 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).
Pro 3:27. Beginning with this verse Solomon discusses our relationship with those about us. First of all, he says we should pay what we owe just as soon as we are able to do so. But this verse is not limiting the subject to paying debts: it is talking about doing good to those about us-a subject set forth in several important places in the Bible: Do good-Psa 37:3; As we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith-Gal 6:10; Jesus went about doing good, and healing all that were oppressed of the devil-Act 10:38. To learn the E, G, B, D, F, A lines of the musical staff, elementary teachers have long used the significant statement: Every Good Boy Does Fine Always-and it is true! A careful study of Mar 3:4 and its surrounding verses will show that it was lawful to do good on the Jewish sabbath (to heal a sick man) but harmful (or evil) not to. Jesus had the power to heal him, and He affirmed it would have been wrong not to do so. Everyone needs a growing conviction that what God has given him is to be used wherever needed and not merely squandered for his own selfish wants.
Pro 3:28. This instruction refers back to Pro 3:27. How many times people in urgent need have gone to someone of means and ability for help only to be put off until tomorrow or next week when it was only the slightest matter that could have been taken care of easily that kept them from giving the help that very day. God tells us not to dally with duty! We have a saying that says, Dont put off to tomorrow what you can do today.
Pro 3:29. At the bottom of every case of trouble, there is someone who got things mixed up or who purposely did wrong to begin it. Here is a commandment against purposely, knowingly devising evil and trouble for someone else. We have sayings that remind us to drive carefully and to live carefully, for the life we save may be our own. This verse, though, appeals strictly to our feelings of responsibility for the other person: take care of your neighbor, for he dwells securely through your dealings. But dont forget that trouble can be a two-way street: there is a sense in which you dwell securely by him.
Pro 3:30. If everybody heeded this, there could be no strife except that which might arise from some misunderstanding. Remember that it takes somebody to start trouble before there can be trouble. Some people who seem to live in a state of strife really need this instruction, for they are chief offenders.
Pro 3:31. Other similar passages: Fret not thyself because of evil-doers, Neither be thou envious against them that work unrighteousness (Psa 37:1); I was envious at the arrogant, When I saw the prosperity of the wicked (Psa 73:3); Be not thou envious against evil men; Neither desire to be with them (Pro 24:1). It is too bad that so many choose wrong models to follow. In this verse the father continues to warn his son about joining in with a life of violence (See Pro 1:10-19; Pro 2:12-15).
Pro 3:32. One who devises evil against his neighbor (Pro 3:29), one who strives with a man who has done him no wrong (Pro 3:30), one who envies the wicked (Pro 3:30) is said in this verse to be perverted-he is doing what God never planned for a person to do. This verse tells of two contrasting classes of persons (the perverse and the upright) and of Gods contrasting attitudes toward them (abomination for the perverse and friendship with the upright). Passages on Gods pleasure with the righteous: The friendship of Jehovah is with them that fear him; And he will show them his covenant (Psa 25:14); Ye are my friends, if ye do the things which I command you (Joh 15:14); The eyes of the Lord are upon the righteous, And his ears unto their supplication (1Pe 3:12). Passages on Gods displeasure with the wicked: Know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world maketh himself an enemy of God (Jas 4:4); Alienated and enemies in your mind in your evil works (Col 1:21); He that obeyeth not the Son shall not see life, but the wrath of God abideth on him (Joh 3:36).
Pro 3:33. Another verse contrasting Gods treatment of the wicked and the righteous. The law that they were under had a long list of curses in Deu 27:15-26 and a long list of blessings in Deu 28:3-6. God can send blessings upon people, or He can bring curses upon them. The basis on which God gives to each is set forth in Deu 11:26-28 : Behold, I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of Jehovah your God…and the curse, if ye shall not hearken unto the commandments of Jehovah your God. Psa 37:22 says, Such as are blessed of him shall inherit the land; And they that are cursed of him shall be cut off. Ones relationship to God and His consequent attitude toward us is the main issue of life.
Pro 3:34. A double contrast: scoffeth vs. giveth and scoffers vs. the lowly. Scoffers are those who act as if they know it all; the lowly are those who recognize their deficiencies and who, as a result, trust in God and do not lean to their own understanding but who acknowledge Him in all their ways (Pro 3:5-6). Jas 4:6 refers to this verse (He giveth more grace. Wherefore the scripture saith, God resisteth the proud, but giveth grace to the humble as does 1Pe 5:5 (God resisteth the proud, but giveth grace to the humble).
Pro 3:35. A double contrast: wise vs. fools and glory vs. shame. The wise shall inherit glory-what an inheritance to come into! Abraham was wise in following Gods directions, and think of the glory he inherited as a result! Daniel was wise in his decision concerning the kings wine and dainties, and think of the glory he had before the book of Daniel closed! The Christian is the wise builder who builds his house upon the rock (Mat 7:24-25), and the resulting Christian life is one of glory (Ye rejoice greatly with joy unspeakable and full of glory-1Pe 1:8), and he will have his eternity in glory! On the other hand shame shall be the promotion of fools-what a promotion to get! We detect irony in the use of promotion here. The fool has nothing to look forward to but shame. A fool lives a shameful life, and his eternity will be one of shame and everlasting contempt (Dan 12:2). That which both the wise and the foolish come to will be because God will make it so!
STUDY QUESTIONS – Pro 3:21-35
1. What does keep mean in Pro 3:21?
2. Comment upon grace as used in Pro 3:22.
3. What Hebrew parallelism do we have in Pro 3:23?
4. What is there to fear about the night (Pro 3:24)?
5. Why can a godly person be safe and secure from all alarms as the song, Leaning on the Everlasting Arms says (Pro 3:25)?
6. Where is a godly persons confidence placed (Pro 3:26)?
7. Where did Jesus teach that to withhold good is actually evil (Pro 3:27)?
8. Why would one put off to tomorrow giving help that he is able to give today (Pro 3:28)?
9. Should a neighbors security be one of our concerns (Pro 3:29)?
10. Who especially needs the instruction found in Pro 3:30?
11. What is listed in Pro 3:31 as a possible cause of strife?
12. How are the violent of Pro 3:31 described in Pro 3:32?
13. According to Pro 3:33 what does God do to those who are wicked?
14. Where in the New Testament is Pro 3:34 quoted?
15. What do the wise have to look forward to (Pro 3:35)?
16. What do fools have to look forward to (Pro 3:35)?
Further Benefits of Wisdom – Pro 3:1-35
Open It
1. What is one thing or person you can rely on?
2. What makes someone successful in life?
3. What is your most valuable possession?
Explore It
4. What should we do and not do? Why? (Pro 3:1-2)
5. What benefits of wisdom did Solomon mention? (Pro 3:1-35)
6. What should we do with love and faithfulness? Why? (Pro 3:3-4)
7. How should we trust in the Lord? (Pro 3:5-6)
8. What is the result of fearing the Lord and shunning evil? (Pro 3:7-8)
9. What is the relationship between wisdom and personal health? (Pro 3:8; Pro 3:24)
10. What is the result of honoring the Lord with your wealth? (Pro 3:9-10)
11. Whom does the Lord discipline? (Pro 3:11-12)
12. How did Solomon describe wisdom and its benefits? (Pro 3:13-18)
13. What role did wisdom play in creation? (Pro 3:19-20)
14. What did Solomon say about sound judgment and discernment? (Pro 3:21-23)
15. Why should we not be afraid? (Pro 3:24-26)
16. What can help a person overcome fear? (Pro 3:25-26)
17. How should we treat our neighbors? (Pro 3:27-30)
18. Why shouldnt we envy a violent person? (Pro 3:31-32)
19. What does God do to the wicked, the righteous, the mocker, the humble, the wise, and the fool? (Pro 3:33-35)
Get It
20. What do we need to do to receive the benefits of wisdom?
21. What is the relationship between wisdom and personal success?
22. How can we write love and faithfulness on our heart?
23. What does it mean to trust the Lord with all your heart?
24. What does it mean to shun evil?
25. What “firstfruits” do you need to give to God?
26. How can we pursue wisdom in our life?
27. How should we treat our neighbor?
28. Why would someone envy a violent person?
Apply It
29. What one thing can you do today to give wisdom its proper place in your life?
30. In what one area of your life in which you have not been trusting the Lord will you begin to trust Him this week?
31. How can you honor the Lord with your wealth this week?
Fuente: Old and New Testaments Restoration Commentary
let: Pro 3:1-3, Deu 4:9, Deu 6:6-9, Jos 1:8, Joh 8:31, Joh 15:6, Joh 15:7, Heb 2:1-3, 1Jo 2:24, 1Jo 2:27
keep: Pro 2:7, Deu 32:46, Deu 32:47
Reciprocal: Exo 13:9 – a sign Lev 15:12 – vessel Pro 1:33 – and shall Pro 2:8 – and Pro 4:21 – depart Pro 4:23 – with all diligence Pro 5:7 – and depart Pro 19:8 – he that keepeth 1Th 5:21 – hold 2Ti 1:13 – Hold
Fuente: The Treasury of Scripture Knowledge
Pro 3:21-22. My son, let them not depart, &c. Let me prevail with thee to keep these good instructions before the eyes of thy mind continually. Constantly and seriously meditate upon them, and thereby thou wilt attain and retain sound wisdom and discretion. So shall they be life unto thy soul To thee, or thy person. They shall prolong thy life, and make it life indeed, namely, wise, holy, and happy: whereas a foolish, sinful, and miserable life is reputed a kind of death, and is often so called. Thus Moses says to Israel, He (namely, God) is thy life, and the length of thy days, Deu 30:20. Or Solomon here means, They shall be life to thy soul, properly so called. They shall quicken, delight, and save thy soul. And grace to thy neck They shall be like a beautiful chain or ornament about thy neck, as above, Pro 3:3, and Pro 1:9.