Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
7. Wisdom is &c.] So also R.V. text. Others, with R.V. marg., The beginning of wisdom is, Get wisdom, Comp. Pro 2:1-5.
with all thy getting ] Rather, with all thou hast gotten, R.V., at the price or cost of all thy possessions. Comp. Mat 13:44; Mat 13:46.
Fuente: The Cambridge Bible for Schools and Colleges
Pro 4:7
Wisdom is the principal thing.
The principal thing
I. If we consider mans spiritual state in the sight of God.
II. If we consider mans present happiness. The true happiness of man has its foundation in wisdom. I go on the supposition of Christ that a mans life consisteth not in the abundance of the things he possesseth. Happiness depends on the state of the mind. It is religion only which enlightens the understanding, which influences the heart, and which brings into the favour of high heaven. Man cannot be happy, because he is subject to passions and tempers which perplex and disturb him.
1. Religion brings us into a state of mind which is calculated to make us happy.
2. It gives a blessing to all around, and inspires contentment in every state.
III. If we consider the imperishable nature of this blessing. True religion accompanies us in life; it lives with us in death; it goes with us into eternity.
IV. If we consider its sovereign and peculiar influence in improving the world. This true wisdom shall one day produce such a change that heaven shall come down to earth and dwell among men. (J. Stewart.)
The summum bonum
A modern author says the chief good must unite the following qualities: It must be intellectual, or adapted to the higher and nobler part of our nature; attainable by all, of whatever sex, age, or mental conformation; unimpaired by distribution; independent of the circumstances of time or place; incapable of participation to excess; composed essentially of the same elements as the good to be enjoyed in a future state.
I. summum bonum described.
1. Consists in the possession of the highest knowledge.
2. In the application of the highest knowledge.
II. summum bonum sought.
1. Attentively.
2. Constantly.
3. Lovingly.
4. Supremely.
III. summum. Bonum enjoyed. It will be three things to us.
1. A guardian.
2. A patron.
3. A rewarder. (D. Thomas, D.D.)
The principal thing
I. What this wisdom is. Sometimes the word refers to our blessed Lord Himself. It also means that religion of which the Lord Jesus Christ is the sum and substance.
1. He is a wise man who knows himself. Till a man knows God he knows not himself. God is, in that sense, a glass, in which a man sees himself, and the nearer he comes to that glass the more he discerns himself. A man knows himself when, as a law- condemned sinner, as a sin-condemned sinner, and as a self-condemned sinner, he stands before the eye of God. Then there is self-acquaintance–not till then. He now reads the hardest book in the world. There is no book so hard as the book of a mans own heart.
2. He is a wise man who draws near to God in Christ. He is a wise man who, under a sentence of condemnation as in himself deserved, can in Christ know how to meet the holy Lord God with humble confidence.
3. He is a wise man who, in the midst of the crookedness of this world, is led to walk straightly with God.
4. He is a wise man who knows how to meet the trials of life.
II. Why is this wisdom called the principal thing? That is the principal thing which is the only abiding thing. True wisdom, like its source, is perennial, unchanging, everlasting. And it is the only satisfying thing. It comes from God; it leads to God. It comes from above; it leads to above. It is a principle of immortality, and it trains the soul and educates it for immortality.
III. The exhortation, get wisdom. Get it; then it is to be got. It is to be got in the way of seeking. For a man to feel his lack of wisdom is the beginning of wisdom.
1. Do not mistake a counterfeit for wisdom.
2. Avoid first declensions.
3. Make a conscience of secret prayer.
4. Avoid dangerous associations.
5. Take heed as to your books.
6. Study to show religion at home as well as abroad.
7. Live upon Christ.
As your soul is under the constraint of His love it weakens the world, it makes sin hateful, it raises above self, it purifies the motives, and brings a man to walk nearly, closely with God. (J. H. Evans, M.A.)
Divine wisdom
Divine wisdom only deserves the name of wisdom.
1. Because it converseth in the highest things.
2. Because it seeks to approve itself to God.
3. Because it is both the mother and guide, or chariot-driver, of all virtue, and guides it aright.
4. It is the greatest gift God ever gave man, for it directs him to Jesus Christ, the wisdom of the Father, without whom is no salvation, and therefore no true nor lasting gain by any other wisdom. Use: To reprove such as boast much of human sciences, but make no account of heavenly wisdom. (Francis Taylor, B. D.)
Grace is wisdom, and wisdom is the principal thing
I. The commendation of wisdom. By wisdom is meant Christ the Wisdom of God; and grace, which is the only wisdom in a man. This can be shown in two ways.
1. The Lord counts nothing wisdom but godliness, and this He doth everywhere style wisdom.
2. In Gods account all things are folly without grace. The heathen were the greatest artists and philosophers of the world, those that most inquired into the secrets of nature, as in Athens and Corinth, which were universities and places far more famous than any other for knowledge, tongues, and all abilities. Take the greatest statist and politician in the world, which hath also a great show and name for wisdom. Let him be without a principle of grace, and his own policies will prove his own snare. Take the greatest men in the world, and they are wise in their own conceits, yet is their life a vanity. Wisdom acts by the highest principles. According to a mans principles are the rules of his actions. These are some of the high and excellent principles that godliness lays in the soul.
(a) That the chief beauty of the creature is holiness.
(b) The happiness of the creature consists in communion with God.
(c) Sin is the greatest evil in the world.
(d) It is better to suffer than to sin.
(e) Things seen are but temporal.
II. An exhortation to get this wisdom.
1. The excellency of grace lies in a conformity unto God.
2. From this conformity there ariseth a communion.
3. Grace fits a man for the service of God.
4. Grace turns all that a godly man enjoyeth into a blessing.
5. Grace fills the soul with all spiritual excellences.
6. Grace will preserve a man from all evil. (William Strong.)
The principal thing
Wealth, power, ease, pleasure, intellectual greatness are thought by different persons to be the principal thing. God says, Wisdom is the principal thing.
I. In what does true religion consist? It embraces three things–regeneration, justification, and sanctification; and secures a fourth–glorification. Regeneration is a change of heart; justification a change of state; sanctification a change of character; glorification is the union and consummation of all other changes.
II. Why is true religion the principal thing?
1. Because it more exalts our nature and character than anything else can possibly do.
2. It puts man in possession of more solid and lasting enjoyment than anything else possibly can.
3. It provides for the whole scope of mans being, for soul and body, for time and eternity, for earth and heaven.
III. The applications of the subject. Get true religion–by forsaking everything previously sought as the principal thing; by repenting of the past, by coming to Christ in faith and prayer, by seeking the aid of the Holy Spirit; by imbuing the mind with gospel truths, submitting to its doctrines and precepts, and conforming the character to all its requirements. How great the happiness of those who have true religion! (Essex Remembrancer.)
Religion is wisdom
Mankind is constantly in search after happiness; they seek it in various ways of their own contrivance.
I. True religion is the soundest wisdom. Real religion, when it takes possession of the human bosom, always produces in its possessor a true concern for his everlasting salvation.
II. This wisdom is the principal thing, and therefore worthy of our earnest pursuit. If a man consult his own safety and happiness he will seek it in religion. Our safety and security are only in God. Religion opens to us enjoyments not to be found elsewhere. Religion adds to every mans relative usefulness. Only that usefulness which springs from religious principles will be lasting. Religion will be found to be the principal thing at the hour of death and at the day of judgment. (George Clayton.)
Religion mans only wisdom
I. The object that is set before us. We are to pursue wisdom and understanding. These words relate to that state of the human mind, when it is brought to apprehend Divine truths, and to apply those truths to the course of human action. A wise man is one who has gained, and who has taken home to his heart, the knowledge essential to the right guidance of his steps towards heaven. A man of understanding is one whose mind has been enlightened to a clear perception of right and wrong, and who has within him those just and holy principles of the law of God which lead him to pursue the good and to avoid the evil. The object pointed out to you is, the application of the science of religion to man in his present state, leading him to the discharge of duties which he owes to God, himself, and his fellow-creatures. There is no motive like a religious motive to insure the performance of a right action. There is no law equal to the law of God as a guide to what is good, and a check to what is evil. When this law reaches the heart, and becomes the governing principle of a mans conduct, it produces effects which you will look for in vain from the purest precepts of mere morality. Knowledge enlightens a man, and so great is its influence in this way, that many at the present day are actually making it the object of idolatry. We must not mistake the character of knowledge, or overrate her influence. She does much for a nation to civilise and polish it, but she does not teach us our duty to God, nor lead us to practise it. What is human knowledge compared with the knowledge of religion? Our main object through life should be to acquaint ourselves with the things of God, and to gain for our mind that Divine illumination that shall enable us to pass in safety through the varied temptations of the present world, and to reach the happiness of the next.
II. The supreme importance of this heavenly wisdom. The hearts of the fallen race of Adam are naturally fond of sensible objects. We are like little children, pleased with trifles; baubles amuse us; when, as beings destined for eternity, we ought to be contemplating heavens august realities. What have the men who have been most given to the things of the world gained even here by this earthliness? Surely, nothing that deserves the name of satisfaction. The possession of religion more than makes amends for whatever losses, or trials, or anxieties, we may experience in obtaining it. Religion is so incalculably important that we cannot estimate its value. It is profitable unto all things.
III. The diligence with which we should apply ourselves to the attainment of it. (William Curling,M.A.)
The worth of wisdom
I. Its sacred nature. Even in the ordinary concerns of life we feel the difference between knowledge and wisdom. Wisdom is not limited to prudence in relation to the ordinary concerns of this life. Nor does it consist in science, however exalted its flight; nor in philosophy, however ennobling the vantage-ground on which it stands. Wisdom is the fear of God, the knowledge of God, the love of God, a right state of heart before God. The wisdom proper for man as a fallen being concerns the questions how he may obtain the favour of God, escape the punishment due to sin, obtain glory, honour, and immortality. Wisdom is connected with salvation.
II. Its supreme importance.
1. Its superiority above all other objects to which you can possibly direct your attention. Pleasure is a great attraction to the youthful mind, but happiness is often sought where it is not to be found. That alone deserves the name of happiness which will bear reflection. Wisdom, thought of as religion, is superior to fame, or wealth, or knowledge.
2. Its beneficial effects should be considered. Observe the character thus formed; its influence on conduct and practice, and its relation to the future.
III. The Scriptural method of obtaining true wisdom.
1. There must be a deep conviction of the necessity of this wisdom.
2. A diligent study of Gods Word.
3. Fervent and habitual prayer.
4. A believing application to Jesus Christ.
5. Habitual retirement for meditation.
6. Practical carrying out of good principles in all the relations of life. (J. Fletcher, M.A.)
Therefore get wisdom
The desire of knowledge is common to all human kind. All knowledge is worth the having, but far more desirable, and infinitely above all, is the knowledge of spiritual things. To this is given the name Wisdom.
I. It is possible to get wisdom. We are living in an age of weak convictions, of guesses as distinguished from beliefs, of opinions rather than established views. The most popular phase of thought in these times is known as Agnosticism. The original agnostic was Pyrrho of Ells. He was the universal sceptic, whose philosophy was merely an interrogation point. But it is possible to know respecting spiritual things. We have the faculty wherewith to apprehend them. This faculty or spiritual sense is the link binding us to God. We have it as a Divine inheritance; it belongs to us by reason of our Divine birth. We are environed by spiritual facts. I do not say that we can exhaust all or any spiritual truth.
II. It is our magnificent privilege and prerogative to inform ourselves concerning spiritual things. We are Divine and immortal. In reaching out for spiritual truth we give distinct evidence of our descent from God. The lowest attitude which men can assume towards truth is that of credulity. A step higher and we reach the doubters. Doubt is nobler than credulity. A sceptic is a better man than an unthinking bigot. But the sceptic is not a learned man, for true learning implies conviction. He is a half-educated man, and a little learning is ever a dangerous thing. Doubt is always something to move away from. There are two kinds of doubt as there are two twilights. The higher thing is belief. Faith is substance resting on evidence; the substance of spiritual things resting on evidence which appeals to the moral sense. The character of any man is measured by his creed.
III. It is our bounden duty, therefore, to have sound convictions as to spiritual truth. We have no right to allow the great problems to go by default. If there is a God it behoves us to know it. How shall we get wisdom? (Jam 1:5). God is light; open the windows, and let God shine in. The fear of the Lord is the beginning of wisdom. Bow down at the mercy-seat and ask God to illuminate the dark chambers of your soul. Get wisdom from God. (D. J. Burrell, D. D.)
The attainment of true wisdom
I. Show the nature of wisdom, what it is, and wherein it consists.
1. The description of its nature and causes. Aristotle calls it that intellectual virtue whereby we are directed in our manners and carriage, to make choice of the right means in the prosecution of our true end. Tully describes it as ars vivendi. Aquinas as the skill of demeaning a mans self aright in practical affairs. In Pro 14:8, we read, The wisdom of the prudent is to understand his way. The philosophers call four of the virtues cardinal, because all the rest turn upon them as upon their hinges. These are prudence, justice, fortitude, and temperance. Prudence, or wisdom, consists of three parts, A sagacity of judgment to make a true estimate of things, persons, times, and events. A presence of mind to obviate sudden accidents, to meet every emergency. Experience and observation of the most usual and probable consequences of things.
2. The several kinds and distinctions of it. One is a grace, or virtue, the other is not. There is a wisdom that cometh from above. There is a wisdom which is from beneath, earthly, sensual, devilish. There is a distinction in wisdom according to the several ends which men propose to themselves and the means whereby these several ends are to be attained; the gratifying of carnal appetite; peace and contentment of mind; or spiritual blessedness. So wisdom may be carnal policy, moral prudence, or spiritual wisdom.
3. The proper effects of wisdom. It directs to the right end, such as may be perfective of our natures. It directs to consult about the means, which must be fit and accommodate to the end, and must be honest and lawful in themselves. Two things every man should propose to himself in the management of his affairs, success and safety: in order to which he must observe four conditions–forecast and providence against want; wariness and caution against danger; order and union against opposition; sedulity and diligence against difficulties. These four seem to be recommended in Pro 30:24, where four living creatures are spoken of as being exceeding wise, the ants, conies (or mice), locusts, and the spider.
4. The opposite to this virtue of wisdom, by way of excess is craft, by way of defect is folly.
II. The necessity of wisdom, or the grounds of our obligation to it. Scripture gives both precepts concerning it (such as Col 4:5; Eph 5:15); and commendations of it (as Job 28:16). It is better than riches. It is itself the greatest honour, and will be a means to advance a man in the esteem of others. It is the truest and best pleasure. It is as our life. It is necessary to the safety of our persons; and to the management of our affairs with success. Objection: Is not wisdom a gift and privilege, rather than a duty? Answer:
1. Christian wisdom, for the nature and substance of it is a duty, for the degrees a gift.
2. Moral or civil prudence is also a duty. The neglect of such abilities as are suitable to a mans station is not only a defect but a fault.
Three inferences:
1. No wicked man can be truly wise.
2. Grace and holiness are the truest wisdom.
3. If wisdom be the principal thing, then let it be our principal endeavour to attain it. (Bp. John Wilkins.)
The best treasure
The figure of merchandise is still maintained. Work, plan, seek, toil, are the watchwords of true zeal in this matter. It is as if the youth were face to face with many attractions–say, beauty, wealth, ease, pleasure, and the like–and whilst he is estimating their claims the father exhorts him, saying, Get wisdom, get understanding; do not be deceived; insist upon having the brightest treasure, and on no account be victimised by men who would urge you to sacrifice future satisfaction to immediate gratification. (J. Parker, D. D.)
The best thing to get
Wisdom is of incomparable value, as it enables us to turn every other good to a right use.
I. The true nature of wisdom.
1. Wisdom is not synonymous with knowledge.
2. Wisdom is not merely the equivalent of prudence in relation to the ordinary concerns of life.
3. Wisdom is not identical with philosophy.
4. Wisdom consists in reverence of the Divine, in the knowledge of God, and a right state of the heart in relation to God. It is, in a word, religion. It is the choice of the highest end, pursued by the best means. It consists in discharging aright those obligations which we owe to our glorious Creator.
II. The supreme importance of wisdom.
1. Remark its superiority to all other objects of human regard. True wisdom sought and won and worn appeases the hunger and thirst of the soul.
2. The beneficial results of gaining wisdom. Formation of virtuous and Christian character. Avoidance of evil. Eternal gain.
III. The proper means of obtaining wisdom. (W. E. Daly, B. A.)
Application to wisdom and learning recommended and enforced
I. What is meant by wisdom? Cicero calls wisdom the knowledge of things Divine and human, and of their efficient causes.
II. Wisdom is the guide to virtue. Virtue is the right discharge of our duty in every station of life. Virtue contains the whole art of right and happy living. Did learning afford no assistance to virtue; were pleasure the only benefit arising from study; it must on every account be allowed to be an amusement of the noblest kind, and every way best suited to the nature of man. He is most likely to prosper in this life whose mind is best cultivated and enlarged with the truest notions of things, and who joins to that cultivated understanding a corresponding practice, not less excelling in virtue than in knowledge. Honour, too, is a general attendant upon wisdom. Moreover, the love of wisdom and the practice of virtue, will tend above all things to lengthen our present existence.
1. God, the great Father of the world, has created you a reasonable being, and endowed you with faculties. The duty lies on you to improve and enlarge them.
2. Your parents on earth do everything to help you in getting wisdom.
3. Society has a claim upon you. Then cultivate liberal science as the handmaid of sublimer knowledge. Moral virtue and the improvement of the heart are graces which give to science its lustre, and to life its worth. They expand and enlarge the soul. Cultivate liberal science under the sanction and guidance of religion. (W. Dodd, LL.D.)
The excellency of wisdom
I. An encomium of wisdom. She is commended to us as the most excellent of all things. She holds the principality amongst those virtues that ennoble, enrich, and adorn the mind of man.
II. An earnest persuasion, backed with arguments, to endeavour the acquisition and improvement of this excellent virtue. Wisdom is an excellent, energetical virtue of the mind of man, whereby, upon a clear apprehension and right judgment of things, the whole soul is carried Out, in a well-governed order, in an earnest and constant pursuit of the most excellent attainments. There is a threefold act of wisdom.
1. To propose the most excellent end.
2. To elect the best means.
3. To engage the most earnest endeavours in the diligent use of these means.
III. Wherein does the excellency of wisdom lie?
IV. This excellency is attainable. It cannot be commended in vain. Mans work in the world cannot be done without wisdom. God has given man a rational soul. Wisdom may be attained by–
1. A due government of mans self.
2. A serious consideration of a mans state.
3. A diligent study of the Holy Scriptures. (Thomas Willis, D.D.)
The wisdom and importance of religion
1. Religion is the principal thing, as it is the care of our principal part–our rational and immortal nature.
2. Wisdom is the principal thing, for this secures our principal interest.
3. Wisdom is the principal thing, as this comprises everything that is amiable, virtuous and excellent.
4. Religious wisdom is the principal thing, because, while it secures our main interest, it promotes all our subordinate interests.
5. This heavenly wisdom is the principal thing, for without it worldly wisdom will do us no good.
6. Religious wisdom is the principal thing, as it is of universal importance. (J. Lathrop, D.D.)
Religion and virtue a sovereign good
1. Widely different are the effects of moral good which is the object of religion. The contemplation of an infinite Being, the study of His astonishing works and dispensations, are objects which will afford unceasing employment and satisfaction for the most exalted faculties of the sublimest genius. The constant progressive improvement of the soul in virtue and happiness, and the continual approaches to the perfection of its nature, are ends worthy the existence not only of man, but even of the highest angel.
2. Another condition requisite to constitute the sovereign good is, that it be conducive to our well being. Happiness is not made up of transient raptures. It consists in the enjoyment of permanent serenity and calm satisfaction. Of such felicity what can afford a fairer prospect than a virtuous and religious disposition? This tends to preserve the desires and passions within due subjection, to prevent them from inflaming the imagination and biasing the judgment. Such a disposition enables us to view objects in their true and proper colours, unadorned with fictitious and delusive attractions.
3. The third quality requisite to constitute the sovereign good is, that it should be suitable to all times, places, and conditions of life. Even when flesh and heart fail, when the world, with all its attractions, can no longer amuse, then will the consolations of religion and virtue still support us, and shed beams of comfort and hope to dispel the dreary shades of the dark vale of death.
4. A fourth condition implied in our idea of the sovereign good is, that it should be durable and inadmissible. The satisfactions of religion and virtue, being derived from God, are permanent and unchangeable as the source from whence they spring. Not even death, which tears us from every sublunary pleasure, can destroy these satisfactions, (B. C. Sowden.)
Wisdom
(a sermon to the young):–
I. What that wisdom is which is here so earnestly recommended. It is twofold, viz., speculative and practical, or wisdom of mind and wisdom of conduct Speculative wisdom, or wisdom of mind, consists in the knowledge of our true happiness and the way to it. Practical wisdom, or wisdom of conduct, consists in the steady pursuit of it in the right way.
II. How it is the principle thing. It is that which ought in the first and principal place to be minded, secured, and preferred before everything else; the one thing needful, in comparison of which everything else has but a very inconsiderable importance.
1. Though wisdom, as now explained, be the principal thing, it is not the only thing that deserves our regard. The very term principal thing implies that there are other things of a subordinate consideration that ought to be minded in a proper degree. The affairs of the present life claim some of our thoughts and time.
2. Wisdom is the principal thing, so the importance of every other thing is to be measured by its connection with, or relation to it.
III. How wisdom is to be attained.
1. Accustom yourselves to a habit of thinking on the best things. Wisdom begins with consideration, the want of which is the source of universal folly.
2. Would you be wise, let me beseech you to consider the importance of improving the opportunities and advantages of your present education. 3.Would you be wise indeed, you must carefully inform yourselves of the will of God and every branch of your duty from the sacred Scriptures.
4. Would you be truly wise, you must not only take care to furnish your minds with a knowledge of the Christian principles in general, but of those duties and principles in particular which will best adorn that character and station wherein you may hereafter appear in the world.
5. In order to be truly wise, you must take care to know yourselves; and particularly your constitutional sins.
6. Cultivate a sense of your constant dependence on God for everything, and acknowledge that dependence daily.
7. Think often of death.
8. Earnestly pray to God to make you wise. (John Mason, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Wisdom is the principal thing] reshith chochmah, “wisdom is the principle.” It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end HE was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood.
Get wisdom] Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavours should be directed.
And with all thy getting] Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord.
Get understanding.] Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught.
Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses.
Coverdale translates this whole verse in a very remarkable manner: “The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge.” This is paraphrase, not translation. In this version paraphrase abounds.
The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdam; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint.
Instead of keneh chochmah, get wisdom, the Complutensian Polyglot has keneh binah, get understanding; so that in it the verse stands, “Wisdom is the principle, get understanding; and in all this getting, get understanding.” This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and De Rossi.
The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The principal thing; the most excellent of all possessions.
With all; even with the price of all, though it cost thee the loss of all which thou hast. Or, or among all. Whilst you labour for other things, do not neglect this.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. (Compare Job28:28).
gettingor possession;a desire for wisdom is wise.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wisdom [is] the principal thing,…. Or principal, one; the principal of persons and things; the principal of persons, angels or men: Christ is superior to angels, having a more excellent name and nature than they; he is the God, the Creator, and head of them, and is above them in the human nature; he is superior to men, to the greatest of men, he is King of kings and Lord of lords, and to the best of men the saints. Are they kings? he is their King: are they priests? he is the great High Priest: are any of them prophets, teachers, shepherds? he is the great Prophet in Israel; a Teacher, that never any taught or spoke like him; the chief Shepherd and Bishop of souls: is the church a family? he is the Master of it: is it a body? he is the Head: is it a building? he is the Foundation and Corner Stone; yea, the chief Master Builder. He is the beginning and chief of all God’s ways, and the chief in them; in election, in the council of peace, and covenant of grace; in redemption and salvation, in grace and glory; he is all in all. Or the words may be rendered, “Wisdom [is] the beginning” q; so Christ is called, Col 1:18; a phrase expressive of his eternity, and of his being the first cause and author of all things, both in the old and new creation. Or thus, that which is “the beginning of wisdom get” r, c. which is the fear of the Lord see Pr 1:7;
[therefore] get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls “winning” Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Php 3:8; or, “buy wisdom” s; that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Re 3:18;
and with all thy getting get understanding; another name for Christ; see Pr 8:14; Or, “along with all thy getting” t, or “above all”; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him.
q “principium sapientiae”, Montanus, Mercerus, Gejerus. r “Principium sapientiae est hoc, comparas sapientiam”, Michaelis; “quae est caput sapientiae eam acquire”, c. Junius & Tremellius. s “eme sapientiam”, Pagninus, Cocceius. t “in omne possessione tua”, V. L. “in omne acquisitione tua”, Montanus “prae universis quae possides”, Tigurine version, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
Referring to Pro 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning:
7 The beginning of wisdom is “Get wisdom,”
And with [ um , at the price of] all thou hast gotten get understanding,
8 Esteem her, so shall she lift thee up;
She will bring thee honour if thou dost embrace her.
9 She will put on thine head a graceful garland,
She will bestow upon thee a glorious diadem.
In the motto of the book, Pro 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. (Pro 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. is the subject, and stands forth as such. The predicate may also be read (= ), after Pro 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative , which also Aq., Sym., Theod. ( ), Jerome, Syr., Targ. express (the lxx leaves Pro 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Dderlein, translates the verse thus: “the highest thing is wisdom; get wisdom,” which Zckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words . But is a genitive of relation, as is to be expected from the relativity of the idea , and his intention is to say that the beginning of wisdom consists in the proposition (cf. the similar formula, Ecc 12:13); this proposition is truly the lapis philosophorum , it contains all that is necessary in order to becoming wise. Therefore the Greek called itself modestly ; for the Book of Wisdom has, Pro 6:18, . In 7b the proposition is expressed which contains the specificum helping to wisdom. The denotes price: give all for wisdom (Mat 13:46, Mat 13:44); no price is too high, no sacrifice too great for it.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(7) Wisdom is the principal thing . . .This may also be translated, The beginning of wisdom is Get (or, to get, comp. Pro. 16:16) wisdom: and with (i.e., at the price of) all thou hast gotten (thy possessions) get understanding.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Wisdom is the principal thing Some render, The beginning of wisdom is to get wisdom. This is allowable, but our version is supported by good authorities. “Wisdom is the beginning.” Geneva Bible. Wisdom is worth more than all that can be paid for it. Miller gives this verse thus: “As the height of wisdom, get wisdom; and by means of all thy getting, get discernment.” The repetition of the words get and getting give great emphasis. Comp. Mat 13:45.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 4:7. Wisdom is the principal thing “As there is no thing comparable to wisdom; so the first step to it is, to know as much, and to prize it accordingly. Begin therefore to be wise, by looking upon the fear of God as above all earthly possessions; and by being willing, if it were necessary, to give all thou art worth to know what is pleasing to him.” The reader will find a good comment on this verse in the Book of Wisdom, chap. Pro 6:12-17.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 762
THE NATURE AND EXCELLENCE OF TRUE WISDOM
Pro 4:7. Wisdom is the principal thing: therefore get wisdom; and with all thy getting, get understanding.
THE inspired volume is no less useful in rectifying the prejudices of education, than it is in restraining the indulgence of forbidden appetites. As far as relates to the grosser violations of moral duty, the advice of parents and teachers is in unison with the Holy Scriptures; but we are very rarely exhorted to follow that which is the main end and purpose of life. Get wealth, get honour, are the lessons inculcated on all the rising generation. David however sets us a better example: he earnestly entreated his son above all things to cultivate true religion. And Solomon, having reaped much advantage from those instructions, has left them on record for our benefit [Note: ver. 37.]. We shall endeavour,
I.
To shew the nature and excellence of true wisdom
That which is usually termed wisdom is far from being the object so extolled in the text
[We mean not to depreciate the attainments of art or science. They are valuable in themselves, and, if duly improved, may, like the Egyptian gold, enrich and beautify the sanctuary of God. But the wisdom spoken of in the text, has respect entirely to spiritual things.]
True wisdom is the proposing of the best ends and prosecuting of them by the fittest means
[There is no end so worthy to be pursued by a rational creature, as the sanctification and salvation of his own soul. Nor are there any means of attaining it so proper, as those prescribed in the holy Scriptures. To repent of all our sins, to flee to Christ for the pardon of them, and to seek the renovation of our hearts by the Holy Spirit, are represented as the only effectual means of salvation. These things, it must be confessed, are often called folly: but they are called so only by those, who have never known them by experience. Not one among the holy angels would account it folly to love and serve God. None of the redeemed in heaven regret that they were once so strenuous in the exercises of religion. The saints on earth are precisely of the same mind with those in heaven. Hence conversion to a holy life is called a turning of the hearts of the disobedient to the wisdom of the just [Note: Luk 1:17.]. Even devils and damned spirits would confess that devotedness of heart to God is the truest wisdom. Careless sinners are the only beings who dissent from this truth: and they in a little time will assuredly alter their opinion [Note: Wisdom 5:4. What do those rich men, Luk 12:19-20; Luk 16:19; Luk 16:23, now think of their once envied state?].]
Such wisdom is justly termed the principal thing
[There are many other things which are important in their place: but this is far superior to them all. Riches cannot be put in competition with it [Note: Job 28:12-19.]. Pleasure, honour, or even life itself, are not worthy to be compared with it [Note: Pro 3:13-18.]. It excels every thing else as much as light excelleth darkness [Note: Ecc 2:13.]. This exclusively deserves the name of wisdom, God himself being witness [Note: Job 28:28.]. It is the good part: [Note: Luk 10:42.] and he alone can be called truly wise, who, like Paul, accounts every thing but loss for that unspeakably excellent attainment [Note: Php 3:7-8.].]
Its excellency being thus established, we may proceed,
II.
To urge upon you the diligent pursuit of it
In the text, with the preceding context, we may see the utmost fervour that language can express. May we be animated with the same, while we labour to impress the subject on your minds by the following considerations! Consider then,
1.
This wisdom is both more easily, and more certainly, to be attained than any thing else
[With respect to other things, every one has not a capacity for making great attainments; nor have all, who possess good abilities, an opportunity of cultivating them to advantage. Nor can great industry united with great talents, always ensure success [Note: Ecc 9:11.]; but no man ever sought this in vain. The poor fishermen of Galilee were as capable of comprehending it, as the philosophers of Greece and Rome. We attain it, not by the mere exertion of our own powers, but by the teachings of Gods Spirit [Note: Joh 1:13; Joh 6:45.]. Nor will he ever refuse that heavenly gift to any who seek it with a teachable and childlike disposition [Note: Jam 1:5.]. This thought may well encourage all. May we be stirred up by it to seek the unction that shall teach us all things [Note: 1Jn 2:20.]! Then will God bestow upon us his promised blessing [Note: Pro 2:1-6.]; and make us wise unto salvation through faith in Christ [Note: 2Ti 3:15.].]
2.
There is nothing else which will so conduce to our present happiness
[The creature is justly represented as a cistern that will hold no water [Note: Jer 2:13.]. All who seek happiness in it are disappointed. Even science itself, which is the most rational of all earthly pleasures, is often a source of sorrow and vexation [Note: Ecc 1:17-18.]; but true wisdom is an overflowing fountain of joy. In prosperity, it adds a zest to all our comforts; and in adversity, a balm to all our sorrows. In a time of pain and trouble more especially its excellency appears. What can earthly things do to assuage our anguish or compose our minds [Note: Ecc 5:17.]? But religion enables us to see the rod in our Fathers hand, and to know that all is working for our good [Note: Rom 8:28.]. St. Paul found it to be wealth in poverty, joy in sorrow, life in death [Note: 2Co 6:9-10.]. And such will every Christian experience it to be in the hour of trial [Note: Pro 3:21-26.]. Shall not this consideration then quicken our diligence in the pursuit of it?]
3.
There is nothing besides this that can in the least promote our eternal welfare
[Our duties, when performed with an eye to God, are a part of religion itself; but, independent of the respect which we have to him in the performance of them, they are of no value in his sight. A person may do many things that are beneficial to society, and yet be dead in trespasses and sins. But Solomon, specifying the supreme excellency of wisdom, affirms, that it giveth life to them that have it [Note: Ecc 7:12.]. No man can perish that possesses wisdom; nor can any man be saved who is destitute of it [Note: Rom 8:6; Rom 8:13.]. Shall we not then be prevailed upon to seek it? Shall we disregard the commendations that David and Solomon have given of it? And shall their importunity be treated by us with coldness and neglect? Surely such a conduct may well expose us to the most severe of all reflections [Note: Pro 17:16.].]
Suffer then a word of exhortation
[The wisdom here spoken of is not the only thing in the world that is desirable; nor the only thing that you may laudably pursue. There are innumerable other things which demand our attention: and which our several conditions in life render necessary. The text itself supposes, or rather enjoins, that we should labour to get other things; but wisdom is indisputably the principal thing: and with all our getting we must be mindful to get understanding. Whatever else be neglected, this must not: it is the one thing needful. Therefore, get it, get it, get it, get it [Note: Four times is this repeated, ver. 5, 7.]. Forsake it not, neither forget it: exalt it, love it, and embrace it: so shall it be an ornament of grace to your head, and a crown of glory to your soul. For whoso findeth it findeth life, and shall obtain favour of the Lord [Note: Pro 8:35.].] [Note: If this were the subject of a Commemoration Sermon, the intention of the founder, and the obligations necessarily attaching to every member of the society, might be urged as a fourth and more appropriate consideration to enforce the royal precept given in the text.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 4:7 Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
Ver. 7. Wisdom is the principal thing. ] Say the world what it will, a drachma of this wisdom is worth a pound of wit. Let others censure with the scribes, let me wonder with the multitude. And for wealth he is rich, not that hath the world, but that can contemn it. As for honour, virtue is a thousand escutcheons. And that is the true nobility, whereof God is the top of the kin, religion the root. For without this, well may a man be notable or notorious, but truly noble he can never be. a Lastly, for learning, the Greeks express learned and good by one word, b as if they were not learned that are not good; and the Scripture calls a wicked man generally a fool.
With all thy getting get.
a Magnus homines virtute metiuntur non fortuna prudentes. – Nepos.
b .
c Maior fuit cura Caesari libellorum quam purpurae.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Wisdom . . . wisdom. Hebrew in four words, “Beginning wisdom get wisdom” = as the principal thing, get wisdom.
Fuente: Companion Bible Notes, Appendices and Graphics
Wisdom is: Ecc 7:12, Ecc 9:16-18, Mat 13:44-46, Luk 10:42, Phi 3:8
with: Pro 16:16, Pro 21:6, Psa 49:16-20, Ecc 2:4-9, Ecc 4:8, Mar 8:36, Mar 8:37, Luk 12:20
get understanding: Psa 119:104
Reciprocal: 2Ch 1:10 – Give me Job 22:2 – as he that Psa 90:12 – that Pro 4:23 – with all diligence Pro 8:18 – Riches and honour Pro 14:18 – the prudent Pro 18:15 – General Ecc 1:13 – I gave Rom 2:10 – glory
Fuente: The Treasury of Scripture Knowledge
THE PRINCIPAL THING
Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
Pro 4:7
I. There must be reality in our knowledge.It must be the real knowledge of real things. We must be sure that we, in the first instance, take it in as accurately as possible. We must not bridge over to ourselves difficulties, whether little or great, or take a leap over them, leaving a part behind us that is not sound or solid.
II. There is no such thing as useless knowledge, and the knowledge of theory is a greater thing than the knowledge of practice.To express it otherwise, the knowledge of principles is beyond, and greater than, and more important than, the doing of things however well without understanding them. However real may be the knowledge that you gain of any number of details, it is only by understanding principles that you can hope to make any use of details which shall advance or strengthen any single good cause.
III. The power to use knowledge must come from something outside the knowledge itself.The mind may be stored with facts, and with true theories and with many a wise observation; but after all it is only by considering, reflecting, observing, that we can turn what we have already acquired to good account for ourselves or for others. Such wisdom is above and beyond our studies. For it is beyond all that wisdom which is from above, which the Father gives to them that ask Him.
Archbishop Benson.
Illustration
A story is told of a whale-ship stove-in on the South Seas. She was fast filling. The boats were lowered, provisioned, manned, began to pull off, when, suddenly, two men sprang overboard, swam hurriedly to the sinking ship, caught up a box, leaped over again to make for the waiting boat; but the ship sank, and they were carried down in the whirl of waters. But they re-emerge, still clinging to the box, and, at last, are drawn, exhausted, but with the precious box, aboard the waiting boat. The box held the compass, which in the hurry had been forgotten. The compass was their only possible guide to safety out of those lonely seas. Therefore, at all hazards, it must be had. So precious and inexorably necessary is the instruction to the keeping fast hold of which we are charged here. It is religion; it is the compass of the life. Without it life is but haphazard guessing and ultimate ruin. He can only steer straight, and for the port, who keeps with himself and follows the compass of loyalty to God, conscience, duty.
Fuente: Church Pulpit Commentary
4:7 {c} Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
(c) He shows that we must first begin with God’s word, if we will that other things prosper with us, contrary to the judgment of the world, which make it their last study, or else care not for it at all.