Happy is the man who finds wisdom, the man who gets understanding.
For her good profit is better than getting silver, and her return is better than fine gold.
She is more precious than rubies. None of the things you can desire are to be compared to her.
Length of days is in her right hand. In her left hand are riches and honor.
Her ways are ways of pleasantness. All her paths are peace.
She is a tree of life to those who lay hold of her. Happy is everyone who retains her.
By wisdom Yahweh founded the earth. By understanding, he established the heavens.
By his knowledge, the depths were broken up, and the skies drop down the dew.
My son, let them not depart from your eyes. Keep sound wisdom and discretion:
so they will be life to your soul, and grace for your neck.
Then you shall walk in your way securely. Your foot won’t stumble.
When you lie down, you will not be afraid. Yes, you will lie down, and your sleep will be sweet.
Don’t be afraid of sudden fear, neither of the desolation of the wicked, when it comes;
for Yahweh will be your confidence, and will keep your foot from being taken.
Geneva Bible translators 1599 · Public Domain On vv16, 18, 19, 22, 25 Meaning, that he that seeketh wisdom, that is, suffereth…
Meaning, that he that seeketh wisdom, that is, suffereth himself to be governeth by the Word of God, shall have all prosperity both corporal and spiritual.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–26 Pro 3:13 Happy [is] the man [that] findeth wisdom,…
Pro 3:13 Happy [is] the man [that] findeth wisdom, and the man [that] getteth understanding.
Ver. 13. Happy is the man.] Though afflicted, if with it instructed, si vexatio det intellectum. Bought wit is ever best prized. "Blessed is the man whom thou chastenest, O Lord, and thereby teachest him out of thy law." {Psa 94:12} Schola crucis, schola lucis. God’s house of correction is his school of instruction. See my "Love Tokens," p. 145,146, &c.
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And the man that getteth understanding.] Heb., That draweth out understanding, viz., de thesauro suo, "out of the good treasure of his heart," {Mat 13:52} as that good scribe instructed to the kingdom of heaven. The Chaldee hath it, iabiang, scaturire facit, that hath so profited in spiritual understanding, that he can readily bring it forth to the benefit of others.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–26 Happy is the man, notwithstanding all his afflictions, that…
Happy is the man, notwithstanding all his afflictions, that findeth wisdom; which supposeth his diligent searching for it, expressed Pro 3:4.
That getteth, Heb. that draweth out; which expression implies two things:
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1. That man hath it not naturally in himself, but must have it from another, even from God and his word.
2. That men should labour for it, as those do that dig and draw forth metals out of the earth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv13, 21 Solomon had pressed us earnestly to seek diligently for…
Solomon had pressed us earnestly to seek diligently for wisdom (Pro 2:1, etc.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe,
I. What it is to find wisdom so as to be made happy by it.
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1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose.
2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mat 13:45, Mat 13:46. Buy the truth, (Pro 23:23); he does not say at what rate, because we must buy it at any rate rather than miss it.
3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates.
4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live.
II. What the happiness of those is who do find it.
1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, Pro 3:14, Pro 3:15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job 28:15, etc. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of.
2. It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, Pro 3:16, Pro 3:17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour's, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey's end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism.
3. It is the happiness of paradise (Pro 3:18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev 22:2; Rev 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever.
4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, Pro 3:19, Pro 3:20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them - numerous, yet no disorder in them - the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv13–26 Happy is the man that findeth wisdom,.... Some connect…
Happy is the man that findeth wisdom,.... Some connect these words with the preceding; as if the sense was, a good man, though he is chastened by the Lord, yet is a happy man; not only because his chastenings are in love and for good, but because he improves in spiritual knowledge and understanding by them; see Psa 94:12. Aben Ezra connects them with the former, but in a different manner, thus; "happy is the man that findeth wisdom", for by it he keeps from sinning, that chastisements may not come upon him. But rather the argument in praise of wisdom, and the advantages of it, insisted on in the preceding chapter, is resumed here and enlarged upon; and by wisdom is meant Christ, and a saving knowledge of him by means of his Gospel; and "finding" him supposes seeking him; which does not arise from nature, but the grace of God, and follows upon the sight of the need and worth of Christ; and is done in the use of means, as reading, praying, and attendance on the word and ordinances: and finding him is no other than an enjoyment of him by faith; which is a seeing him, a taking hold on him, and possessing him; who is to be found in the covenant of grace, being the Mediator, surety, and messenger of it; in the Gospel, which is full of him; in the promises of it, which hold him forth, and the blessings of his grace; in the ordinances, which direct unto him, and where he shows himself: for he is not to be found by the light of nature, nor by carnal reason, nor by the law of Moses; but by means of the Gospel, attended with the Spirit of wisdom and revelation in the knowledge of him; and a happy finding this, which fills the possessor with inexpressible joy! see Joh 1:41;
and the man that getteth understanding; Christ, and a spiritual understanding of him: this is not a proper acquisition of a man's own; an interest in Christ is not gotten by anything of man's; not by his good works, which are the fruits of grace; nor by faith and repentance, which are gifts of grace themselves; but it is given unto a man: and "getting" here signifies, as before, possession and enjoyment of Christ, as God's pure gift; as a man that is said to obtain the favour of God, when he enjoys it, and the effects of it, in consequence of finding Christ, Pro 8:35; where the same word is used as here. The word signifies to "draw out" (t); as metals are drawn out of the earth by searching and digging for, or as water out of a well; thus Christ, and the knowledge of him, are drawn out of the mines and fountains of the Scriptures, by such that seek after him aright. Aben Ezra interprets it, that draws or brings it out from another, and learns it; the true believer in Christ hears and learns of the Father, and so comes to Christ, and enjoys him, Joh 6:45. The Targum is,
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"who causes understanding to spring up;''
as water out of a well or fountain; out of his heart, as Gersom; or, as Jarchi, who has learned wisdom, that it is ready to break out, at his mouth; out of the abundance of it in his heart, his mouth speaketh; as such that know Christ cannot but speak to others of the things they have heard and seen, Mat 12:34.
(t) "educet", Montanus; "eruit", Tigurine version, Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 17, 18, 19, 20, 21, 22, 25, 26 Findeth - Which supposes his diligent searching for it.
Findeth - Which supposes his diligent searching for it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 20, 21, 24 Verse 13. Happy is the man that findeth wisdom]…
Verse 13. Happy is the man that findeth wisdom] This refers to the advice given in Pr 2:4; where see the note. See Clarke on Pr 2:4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 16, 19, 21, 23, 24 Pro 3:13-15. Happy is the man — Notwithstanding all…
Pro 3:13-15. Happy is the man — Notwithstanding all his afflictions; that findeth wisdom — Which supposes his diligent searching for it, expressed Pro 2:4. And the man that getteth — Hebrew, יפיק, that draweth out, understanding — Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. — It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her — For true worth and usefulness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13, 14, 15, 17, 18, 19, 20, 21, 25 The first beatitude of the Proverbs introduces a new…
The first beatitude of the Proverbs introduces a new lesson. “Getteth understanding,” literally as in the margin, probably in the sense of “drawing forth from God’s store, from the experience of life” (as in Pro 8:35; Pro 18:22). The preciousness of wisdom is dwelt on here, not the use to be made of it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On vv13, 16, 19, 21, 23 Who does not admire this glowing picture of happiness?†1…
Who does not admire this glowing picture of happiness?†1 The wisdom of this world affords no such happiness. (Ecc 1:18 .) Yet cold and barren is admiration, without an interest in the blessing. The happy man has found a treasure, where possibly he least expected it, under the chastening of the LORD. David†2 and Manasseh (2Ch 33:12-13 ) found (as who hath not found?) ’God’s house of correction to be a school of instruction.’†3 Under all circumstances, however, prayerful diligence in the search of wisdom ensures success. (Pro 2:1-6 .) The naturally wise man is a fool in heavenly wisdom. The man of prayer getteth understanding, draweth it out to light, as out of the hid treasure.†4 We wonder not at the merchant-man’s concentrated interest, at his untiring toil.†5 Here the wise man, himself enriched with the merchandise of fine gold (1Ki 9:26-28 ) points out to us a better merchandise. It the search of "the pearl of great price," more precious than rubies, yea, than all things that could be desired.†6 So the apostle judged. So upon a trial he found it. All the world’s show, all his former valuable "gain, he counted as dung and dross" for "the true wisdom" — "the excellency of the knowledge of Christ Jesus his Lord." (Php 3:4-8 .) Never will solid happiness be known without this singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer and the half-seeker fall short. Determined perseverance wins the prize. (Php 3:12-14 .)
Footnotes
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†1 Happy man. — Heb. Plural. Compare Psa 1:1 ; Psa 32:1 . Blessedness — to mark supreme and perfect happiness. See the beautiful description of Wisdom, Sir 24:1-19 .
†2 Psa 119:67, Psa 119:71 . Hence he commends it, Psa 94:12 .
†3 Trapp. in loco.
†4 M.R. Compare Pro 8:35 . M.R. Pro 2:4 . Mat 13:44 .
†5 Impiger extremos currit mercator ad Indos,
Per mare pauperiem fugiens, per saxa, per ignes.
Hor. Epis. i. 1. 45.
†6 Mat 13:45-46, with Pro 23:23 . Compare Pro 8:11, Pro 8:19 ; Job 28:15-18 . Most truly does the great Moralist define Wisdom to be ’The knowledge of the most honourable things’ — episteme twn timiwtatwn. () — Arist. Ethic b. vi. chap. vii.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 18, 19, 20, 21, 22 Riches. Hebrew peninim, (Haydock) "pearls," Job xxviii. 18. (Calmet)
Riches. Hebrew peninim, (Haydock) "pearls," Job xxviii. 18. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13, 14, 15, 16, 17, 18, 19, 21, 22, 25, 26 findeth--literally, "reaches," or "obtains by seeking."
findeth--literally, "reaches," or "obtains by seeking."
getteth--literally, "draws out," as metals by digging.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26 13, 14. Here, from his digressions into the sundry…
13, 14. Here, from his digressions into the sundry particulars above, the instructor returns to the general theme, the excellency of true wisdom. Supremely happy is the man that findeth out, acquireth, this divine blessing — understanding.
Getteth — Hebrew, draws out.
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Fine gold — חרוצ, (hharuts,) is a word which has exercised the ingenuity of the learned. Nothing very decisive has yet been arrived at as to its specific application. It is supposed to have been a technical word pertaining to the new commerce with Ophir — possibly native gold, or a nugget of fine gold. It is also thought by some that our word carat, used in determining the proportionate fineness of gold, is a modification of this same word.
Merchandise — Profits, as of the merchant. Miller refers Pro_3:13-14 emphatically to the man who has been chastened, (Pro_3:11-12,) and translates: O, the blessedness of the man! He has found wisdom, etc.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13, 14, 15, 16, 18, 20, 21, 23, 25 13. getteth] Lit. draweth forth, or out, R.V. and…
13. getteth] Lit. draweth forth, or out, R.V. and A.V. marg. The word occurs again Pro_8:35, Pro_12:2, Pro_18:22, in all which places the source of supply is expressed: obtaineth (lit. draweth forth) favour from Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 17, 18, 19, 20, 25 (15) Rubies.—The meaning of the Hebrew penînîm is doubtful.…
(15) Rubies.—The meaning of the Hebrew penînîm is doubtful. Lam_4:7 shows the colour to have been red; “coral” is a probable rendering; that of “pearls” is unlikely. For the thought, comp. Job_28:15-19.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13, 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26 Vers. 13-18. The teacher here enters upon the last…
Vers. 13-18. The teacher here enters upon the last part of this discourse. In doing so, he reverts to his main subject, which is Wisdom, or the fear of the Lord, (see ver. 7 and Pro_1:7) and pronounces a panegyric upon her, comparing her, as in Job 28, with treasures whose value she exceeds, and showing wherein that value consists, viz. in the gifts which she confers on man.
Happy is the man (ash"rey adam); literally, blessings of the man. The plural of "excellence" used here, as in Job_5:17, to raise the sense. The man who has found Wisdom is supremely blessed. Beds connects this blessedness immediately with God"s chastisements in the preceding verse. So Delitzsch. That findeth (matsa); properly, hath found. "The perfect expresses permanent possession, just as the imperfect, yaphik, denotes a continually renewed and repeated attaining" (Zockler). The Vulgate also uses the perfect, invenit, "hath found;" LXX, ov eure , "who found the aorist. The man that getteth understanding (adam yaphik t"vunah); literally, the man that draweth out understanding, as in the margin. Yaphik is the hiph. future or imperfect of puk, the primary meaning of which is educere, "to draw out," "to bring forth." This verb is used in two widely different senses. In the first place, it is equivalent to "bring forth" or "draw out" in the sense of imparting, as in Isa_58:10, "If thou draw out thy soul to the hungry," i.e. impart benefits to them; and Psa_145:13, "That our garners may be full, affording all manner of store," i.e. yielding, giving out, presenting for our benefit. Its second sense is that of attaining, drawing out from another for one"s own use. In this sense it occurs in Pro_8:35 Pro_12:2 Pro_18:22, where it is rendered "obtain." The latter sense is the one that suits the present passage, and best agrees with the corresponding matsa. The man is blessed who draws forth, i.e. obtains, understanding from God for himself. The Vulgate renders, qui affluit prudentia, "who overflows with understanding," or, has understanding in abundance; LXX, ov eide , equivalent to "who saw.
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Ver. 13-20. "More precious than rubies.
We must bear in mind that the wisdom here commended to us is not mere knowledge, science, philosophy. It has two important characteristics. First, it is religious; it is based on the fear of God. Second, it is practical ; it assumes the direction of human conduct. It is the knowledge of Divine truth, and the application of it to life. Why is this to be accounted most precious?
I WISDOM IS VALUABLE ON ACCOUNT OF ITS OWN INHERENT QUALITIES. (Vers. 13-15) Paper money is worthless unless it can be exchanged for something else; but gold coins have a value of their own. If they are not used in the purchase of other things, the precious metal is valuable, and can be fashioned into objects of use and beauty. Wisdom is like solid specie. If she brings nothing else, she is a treasure in herself. While men are asking what advantages will religion give them, they should see that she is "the pearl of great price," for which all other good things may be sold, and yet the profit remain heavily on the side of him who purchases her. This is an inward treasure, a possession of the soul. It has many advantages over material treasures.
1. It is exalted and elevating. Its character is pure, and it raises those who possess it. There are earthly treasures that defile by contact with them, and others that materialize make a man hard, worldly, ignoble.
2. It is satisfying. A man cannot live on gold, but on bread alone. There are desires of the soul that money and food do not quiet. Books, pictures, music, all works of art, all triumphs of civilization, leave a void unfilled. It is the mission of the thoughts of God in the soul to fill this void.
3. It is never wearying. Many things that never satisfy soon satiate. We are not full, yet we turn away with disgust, having had enough of them. The sea is beautiful, but the sailor grows tired of the endless monotony of waves. Divine wisdom never tires us. It is infinite, endlessly varied, eternally fresh, It is true that we may become wearied of religious occupations, religious books, etc. But then we have the imperfections of the human embodiment of wisdom to annoy us.
4. It is secure. No thief can steal it. No moth nor rust can consume it. The thief may take a man"s jewels, but never his inner treasure. He may be stripped of property, home. choicest possessions, and left to bare beggary; yet if he have precious thoughts of God in his heart, no thief can touch them. They are a safe, an eternal possession.
II WISDOM IS VALUABLE BECAUSE IT MINISTERS TO OUR EARTHLY WELFARE. (Vers. 16-18) The temporal advantages of religion are here described with that prominence and positiveness which are characteristic of the Old Testament, and of the Book of Proverbs in particular. We have learnt to see more limitations upon these things, and, at the same time, we have had revealed to us much larger spiritual and eternal beatitudes than those of the Jewish faith. But we may make the mistake of ignoring the truth contained in the old view. There are earthly advantages in religion. It has promises for this life as well as for that to come.
1. Length of days. Many good people die young; many bad men grow hoary in sin. It" it were not so, we should lose the discipline that comes by our having to walk by faith. But on the whole, wisdom tends to length of days by preserving the constitution sound and healthy. A wise way of living falls in with the laws of health. Reckless folly saps the energies of life, induces disease, decrepitude, premature old age and death.
2. Ways of pleasantness and peace. The road is pleasant as well as the end. Religion may bring a cross, but she also brings grace for bearing it. All her rewards are not reserved for the future. There is a peace of God that passeth all understanding, which the world can neither give nor take away, and which will make the wilderness of sin saddest life blossom like the rose.
3. A tree of life. Length of days is a poor blessing unless the life preserved is worth living. What boon would it be to an exile in Siberia, a convict on Dartmoor, a paralytic in an infirmary? Long existence without a source of worthy life is the curse of the Wandering Jew, not the blessing of eternal life. Wisdomi.e. Divine truth, religion supplies fruits for holy sustenance and leaves for the healing of the nations. To know God is eternal life. (Joh_17:8)
III WISDOM IS VALUABLE BECAUSE IT IS A LINK OF CONNECTION BETWEEN MAN AND GOD. (Vers. 19, 20) Our heart is restless till it finds rest in God. All our highest life, all our deepest peace, all our truest thought, all our noblest effort, all our purest joy, depend on our union in and with God. But wisdom is an essential Divine attribute. By it God first created the earth and the heavens (ver. 13). By it he now controls all things (ver. 20). The wisdom of God is reflected in nature. All our knowledge is just the reflection of this wisdom; it is thinking into the thoughts of God; thus it is a communion with him. Spiritual knowledge brings us nearest to God, who is Spirit. Christ as the incarnate "Word," by whom all things were made, and the Wisdom of God, is our Mediator, and unites us to God.
Vers. 13-18. Wisdom the best investment.
I WISDOM COMPARABLE WITH THE MOST PRECIOUS THINGS. Silver, gold, precious stones, everything eagerly coveted and warmly prized by the senses and the fancy, may illustrate the worth of the pious intelligence. Every object in the world of sense has its analogy in the world of spirit. The worth of the ruby is due to the aesthetic light in the mind of the observer. But wisdom is the light in the mind itself.
II WISDOM INCOMPARABLE WITH ALL PRECIOUS THINGS. For by analogy only can we put wisdom and precious minerals side by side, on the principle that mind is reflected in matter. But on the opposite principle, that mind is diverse from matter, rests the incomparableness of wisdom. Mere matter can breed nothing; spiritual force only is generative. When we talk of "money breeding money," we use a figure of speech. It is the mind which is the active power.
III WISDOM MAY BE VIEWED AS THE BEST LIFE INVESTMENT. All the objects which stimulate human activity to their pursuit are derivable from this capital. Life in health and ample and various enjoyment, riches and honour, pleasure and inward peace; blessings that neither money nor jewels can purchase, are the fruit, direct or indirect, of the cultivation of the spiritual field of enterprise, the whole-hearted venture on this Divine speculation, so to say. For religion"s a speculation; faith is a speculation in the sense that everything cannot be made certain; some elements in the calculation must ever remain undefined. (For further, see the early part of the chapter; and on ver. 17, South"s "Sermons," vol. 1, ser. 1) The summary expression, "a tree of life," seems to symbolize all that is beautiful, all that is desirable, all that gives joy and intensity to living. J. (comp. Pro_13:12 Pro_15:4)
Vers. 13-26. Wisdom"s inestimable worth.
Here are found many strong recommendations of heavenly wisdom, and we might adopt the thirteenth verse as a refrain to each one of them: "Happy is the man that findeth wisdom, and the man that getteth understanding.
I POSSESSORS OF IT, WE ARE SHAREHOLDERS WITH GOD HIMSELF. (Vers. 19, 20) Only by wisdom could the Divine Founder of all visible things make them what they are. His wonder workings in the heavens above and on the earth beneath, in sun and star, in grain and grass, in coal and iron, in rain and dew, all are the product of Divine wisdom.
II POSSESSORS OF IT, WE HAVE A WELL BEING THAT ENDURES. "Length of days is in her right hand" (ver. 16). "She is a tree of life to them that lay hold upon her" (ver. 18). They who fear God are more likely than others to "be satisfied with long life". (Psa_91:16) For the secret of strength is with those who are obedient to law; but though they should die before old age, yet
(1) so long as life lasts their well being will continue, and
(2) when their earthly life is taken, their heritage is in the everlasting life beyond, where there is "length of days" indeed.
III IT IS THE SOURCE OF GENUINE ESTEEM. "In her left hand... honour" (ver. 16). It may, indeed, be that the children of wisdom are disregarded or even despised. But that is the painful exception to the rule. The rule is, everywhere and in every age, that those who consult God"s will in the guidance of their life are honoured of their brethren, enjoy the esteem of the worthiest of their neighbours, live and die in the fragrance of general regard.
IV IT IS THE ONE SECURITY AGAINST SIN. (Ver. 23) How many are "the stumblers," those who trip and fall as they ascend or descend the hill of life! And how serious, sometimes, are these falls! Character, reputation, joy, the light of other hearts, the happiness of the home, all gone through the one false step! We have urgent need of some security. In what shall this be found? Not in hedgings and fencings which will take away every possible danger, but in the wisdom of the wise, which will teach us where to go and how to tread the path of life, in the "wisdom which is from above.
V IT GUARANTEES THE GUARDIANSHIP OF GOD, AND THUS ENSURES CONFIDENCE AND PEACE. (Vers. 24-26) There are those whose life is full of slavish fear; by day they dread the evils which assail the wicked, by night the perils of the darkness. But he who keeps God"s Word enjoys the guardianship of his Almighty arm. "The Lord is his confidence;" his days are spent in quietness and calmness, and "his sleep is sweet". (Psa_112:7)
VI IT IS THE PERENNIAL SPRING OF PEACE AND JOY. (Vers. 17, 18) Other sources of gratification are to be found, but some of them do not carry the sanction of conscience, some of them are out of the reach of the lowly, others are only open to the learned or the favoured; most, if not all of them, are short-lived, and become of less worth as they are more frequently employed. The wisdom which comes from God and which leads to him, which makes the human spirit the friend and follower of the Son of God, brings a "peace which passes all understanding," the "peace of God," and "joys which through all time abide.
VII IT IS THE REALIZATION OF HUMAN LIFE. Wisdom is a "tree of life" (ver. 18); wisdom and discretion "shall be life unto our soul" (ver. 22). Any existence which is not illumined, ennobled, sanctified, beautified (ver. 22, "grace to thy neck"), by these, is something less than life in the sight of God. Only with these and by these do we attain to a state of being which the Wise One who sees things as they are recognizes as the life of man.
Wherefore:
1. Count it worth while to secure this heavenly wisdom at all costs whatsoever (vers. 14, 15). Its value cannot be estimated in gold; the price of wisdom is above rubies. (Job_28:18) Nothing is to be compared with it. Part, if necessary, with the largest fortune to obtain it. (Mar_10:21 Pro_23:23)
2. Take care to cherish and retain it (ver. 24). Let the must precious pearl fall, hut hold this with a hand that will not unclasp. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 14, 15, 16, 17, 19, 20, 21, 24, 25 Happy is the man that findeth wisdom.
Pro_3:13-26
Happy is the man that findeth wisdom.
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Wisdom
I. The pleasures of wisdom.
1. Present happiness.
2. Lasting happiness.
II. The preciousness of wisdom (Pro_3:14-18). Many figures are employed to set forth the preciousness of wisdom.
III. The possession of wisdom.
1. Its reception (Pro_3:18). This laying hold implies earnestness and determination. Heavenly wisdom will never be the portion of the man who has no heart to it (Pro_17:16).
2. Its retention (Pro_3:21). The crown jewels in the Tower are guarded and closely watched. Iron bars exclude the stranger from a too near approach to them, and jealous eyes watch his movements as he is permitted to look at them. So let us guard the Pearl of great price. The only hand that can hold fast the pearl of wisdom are those of faith and love which is in Christ Jesus (2Ti_1:13). Compare The Lord . . . shall keep (Pro_3:26).
IV. The pattern of wisdom (Pro_3:19).
V. The pursuit of wisdom. (H. Thorne.)
The happiness of the pious
It is a great mistake to suppose that the pious man is only to be blest; he is blest already.
I. Peace of conscience. The possession of the entire world, with all its honours and pleasures, would be but a mockery to him who feels the lash of an accusing conscience. While on the other hand, to him who is at peace with himself there is a sweet and ample solace under whatever external evils may befall him. This peace, however, is not to be confounded with another state of mind nearly resembling it. There is a sense of security in regard to spiritual and eternal things which springs not from religion, but from the want of it. It results either from infidel or deistical principles; or from the power of sinful appetites and passions which shut out all serious thoughts; or from false ideas of the mercy of God; or, again, from mens most erroneous conceptions of their own character. How different the peace of the children of God! It is intelligent, and well-grounded, and Scriptural. It admits the existence of sin and punishment, of death and of hell. Truly pious men generally have profounder impressions of these realities than any others. But at the same time they look with faith to an all-sufficient Redeemer; and in the merits of His obedience and death they see ample reason for confidence and hope.
II. The union of inclination and duty. The pious have this characteristic, that they not only pursue the path of rectitude, but delight in it as being not merely their duty, but their choice. They have a new spiritual relish, which makes religious duties as attractive to them as books are to a scholar, as parade-day is to a soldier, or as gay amusements are to the children of fashion.
III. Communion with God. The pious man withdraws from outward and worldly things; and seeks intercourse with his God. And who shall tell the joy and peace of the communion thus gotten? It is pure, heavenly, Divine.
IV. Confidence in providence. One of the chief evils of this world is its uncertainty. Its fashion is continually passing away. Now, amid all these proverbial vicissitudes of this world, there is only one man who can walk with a charmed life, i.e., the wise or pious man. He knows not, nor does he want to know, what may befall him; but he is sure nothing shall happen to him which is not sent by a Divine hand, which is not wisely and kindly intended, and which shall not, in the end, minister to his eternal blessedness. How happy is the man who has found this wisdom; who can and does thus habitually regard God! How free from care and anxiety his bosom!
V. The hope of heaven. Hope is often spoken of as the one great blessing of man which survived the ruins of the fall. There is, however, an objection sometimes offered to this statement. If this be so, it is said, then Christians ought to be distinguished by a uniform sense of contentment and peace; they should be the happiest of mortals: whereas frequently the reverse of this is the case. The objection is fair, and we purpose to answer it fairly. First, then, all professed Christians are not such in reality; and, of course, it is no wonder that nominal believers should have only nominal joy. But, secondly, many real children of God are constitutionally of a gloomy or desponding temperament. But, thirdly, a great many, of whom we may hope that the root of the matter is in them, feel and show but little of the happiness we have spoken of because of their weak faith and careless living. The most beautiful landscape conveys no pleasure to the man who does not see it. The largest promises mean nothing to him who does not know or believe that he has some title to them. And hence the disquietude of many of whom it would be harsh to say they had no interest in Christ. (T. W. Chambers.)
The value of wisdom
I. One way of learning wisdom (Pro_3:11-12). By means of the chastening of the Lord; that is, of instruction through chastisement. There are some who will heed no other voice but this. Many a life that has been frivolous or selfish or indifferent to spiritual things has been led into the path of wisdom by affliction. God would not let chastening come unless we had something yet to learn. When it does come, therefore, it behoves us to listen patiently and reverently.
II. The blessedness of wisdom. This is expressed in the way which would mean most to an Oriental. To him things to be desired would be ornamental, like silver, fine gold, rubies (or pearls). And then he is allowed to let his imagination run riot. Let him think of anything in the world which he would like to possess very much, wisdom is still infinitely more to be desired. Why is it blessed to choose Wisdom? In her right hand is length of days. What man wants is life itself. The pursuit of wisdom tends naturally to give a man longer life. The wise man, who serves God in quietude and simplicity, has an even, regular habit of life which tends to longevity. In her left hand are riches and honour. We may not say that riches and honour always go to the good and never to the bad; but taking the world over, it pays to do right even from a worldly point of view. In the long run prosperity and honour go to those who deserve them. Where would you go to find those who truly enjoy life? To the epicure, the man of mental or bodily dissipation, the ungodly rich, the frivolous? Surely not. These lives do not contain the formula of peace.
III. The seat of wisdom. It is in God. The man seeking wisdom looks up to Him whose superhuman wisdom is declared in every rain-drop and every grass-blade. Whoever earnestly wants to know how to live will somehow find his way to God.
IV. The consequences of receiving wisdom. They are such as life, grace, safety, peace. The life of wisdom of the Old Testament finds its fulfilment in the life of the soul in Jesus Christ. The value of the Christian life is made clear by taking up such things as are sometimes supposed to be disadvantageous in it and seeing how they are transformed into blessings. Such things as these are supposed to be unpleasant in it: its definite committal, outspoken avowal, sacrifice of pleasure, loss of independence, irksome duties. But the life which turns its own seeming disadvantages into positive enjoyments must be the pleasantest life. Such is the life of the soul in Christ, who is made unto us the wisdom of God. (D. J. Burrell, D. D.)
The value
of wisdom:--Here notice the writers insight into the fundamental conception of human life.
I. Life as a school. The word chastening might be rendered instruction. It means the dealing of God with the human soul as a teacher deals with his pupil. This idea relieves God of the charge that He is angry with His children when sorrows fall upon them. We are not to despise this instruction, not to weary at this correction.
II. The best lesson to be learned in this school is wisdom. Not all in the school succeed in learning this. Wisdom is skill; it is enlightenment of the soul with respect to its relation to God and His world. It includes insight, judgment, and the highest qualities of the soul. With the richness of this inner life there comes true peace.
III. This wisdom is creative. The Lord by wisdom hath founded the earth. Wisdom is creative in man. He is a generator of moral influence wherever he may be. Some persons are reserve forces of righteousness. Such influence is creative.
IV. This wisdom begets faith. It produces confidence in the unknown and untried. Knowledge of God, instead of creating doubt, inspires firmer hope and humble reliance. The further one sees into Gods character the more serene and settled he is, because the progress in knowing God is progress in knowing goodness. (E. S. Tead.)
The religious and moral ends of knowledge
Here are described the effects of wisdom upon the honour and happiness of human life.
I. In every period of life the acquisition of knowledge is one of the most pleasing employments of the human mind. In youth there are circumstances which make it productive of higher enjoyment.
II. The pursuits of knowledge lead not only to happiness, but also to honour. To excel in the higher attainments of knowledge, to be distinguished in those greater pursuits which have commanded the attention and exhausted the abilities of the wise in every former age is perhaps of all the distinctions of human understanding the most honourable and grateful.
III. Knowledge is at best only a means to an end. Knowledge of every kind supposes some use to which it is to be applied.
1. To illustrate the wisdom and goodness of the Father of nature.
2. To secure the welfare of humanity. The benevolence of knowledge is of a kind as extensive as the race of man, and as permanent as the existence of society.
3. To improve our own minds. (Archibald Alison, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv13, 19, 21 Pro_3:13. Gets, “draws out.”
CRITICAL NOTES.—
Pro_3:13. Gets, “draws out.”
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Pro_3:13. Lay hold, “grasp,” from a Hebrew root strong. Retaineth, “holds her fast.”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_3:13-18
WISDOM AND HER GIFTS
I. Wisdom is to be found. She does exist. Precious metals and choice stones are to be found. They have an existence, and they exist in regions which may be reached by the exercise of man’s intelligence and labour. Those who find them have to dig for them, to seek for them, to give time, and strength, and wealth to the search. So Wisdom, although she is within reach of man must be diligently sought after, must be drawn out (see “Critical Notes”) by painstaking diligence.
1. Wisdom is to be found in, and drawn out from affliction. The bee is said to suck honey from bitter herbs as well as from sweet flowers. The context to these words is closely connected with them, and declare him to be truly blessed who becomes by affliction a wiser and a better man. It is within the reach of intelligent faith in God thus to extract the honey of wisdom from the sorrow which to “the world worketh death” (2Co_7:10).
2. Wisdom is to be found by study of the Divine Word. All Scripture is given by inspiration of God—they are able to make thee wise unto salvation through faith which is in Christ Jesus (2Ti_3:15-16). The record which God has given of His Son is a revelation of His highest wisdom. A crucified Christ is a manifestation of the wisdom of God, and by the study of Him as revealed in Holy Scripture, we may “draw out understanding” of how a man may be “just with God” (Job_9:2), and how a justified man may become a perfect man.
3. Wisdom is to be found in the practice of Divine precepts. “If any man will do His will, he shall know of the doctrine” (Joh_7:17). He shall know the reality, the power, of the wisdom which cometh down from above by personal and blessed experience. Understanding in these matters is “drawn out” by doing.
4. Wisdom is found by communion with God. Those who talk much with men who are their superiors in goodness and intelligence, and live on friendly terms with them, must become wiser and better through the intercourse. The stronger soul will mould the weaker. The man who holds converse with the highest and best Intelligence, with the Fountain of Wisdom, must draw understanding out of this Living Spring.
5. Wisdom for special needs, the understanding how to act in emergencies, is drawn out from God by the confession of our ignorance and the pleading of God’s promises. Solomon was himself an example of this. By special prayer, by obeying his own precept (Pro_3:5-6), he obtained the gift of an understanding heart to judge the people (1Ki_3:5-12).
II. Wisdom is beyond comparison with anything outside herself. She is better than wealth because she gives blessings which wealth cannot buy.
1. She gives real heart-satisfaction. Money will bring much ease and luxury to the bodily life, but mere material comfort cannot gladden the inner man or keep away old age and sickness. But Wisdom gives a joy which has its home in the heart, and which increases with the increase of years. Her ways are ways of pleasantness, because they are ways of holiness. Love, and joy, and peace, and all the graces which are the fruit of the Spirit of God are the very elements which in perfection constitute the blessedness of God Himself.
They are the fruits which His servants pluck from the tree of life, which is in the midst of the paradise of God (Rev_2:7). To be holy is to be happy in the true, deep sense of the word.
2. She introduces to better society. Wealth will do much in this way. Gold is a passport to honour in the world generally, often to the Church in the world. But the holy character which is born of heavenly wisdom is the only possession which will open the doors of the “Church of the firstborn,” which will admit to the society of God, His angels, and His redeemed ones. This is true honour.
3. Her gifts are for eternity. No matter how precious or how great the joy, the honour of earth passeth away (1Co_7:31). The gifts of Wisdom are for ever. The length of an eternity of days is in her hand.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_3:13. Never will this solid happiness be known without singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer and half-seeker fall short. Determined perseverance wins the prize (Php_3:12-14).—Bridges.
If God loves a son, He corrects him; and then, “O the blessedness of the man!” It actually makes him wise. Let us not forget the doctrine that affliction—as, indeed, everything else—always benefits the Christian.—Miller.
The coherence between this verse and the one preceding it is not to be neglected. To persuade the more to patience under God’s afflicting hand, he tells us, it is one way to get wisdom and happiness. What though thou suffer chastisement, and that be bitter to thee! if thou get wisdom by it, thou art happy.—Francis Taylor.
Saving wisdom is to be “found” and “gotten.” It is not required that we create it. We could not plan, we could not execute, a way of righteous redemption for sinners.… This is God’s doing, and it is all done. All things are now ready.… But we are required to seek the salvation which has been provided and brought near.… Understanding is a thing to be gotten. It comes not in sparks from our own intellect in collision with other human minds. It is a light from heaven. Religion is not all and only an anxious, fearful seeking: it is a getting too, and a glad enjoying.—Arnot.
It was man who, by losing wisdom, became unhappy; and it is man who, by finding wisdom, or rather being found by the wisdom of God, is made happy again. It was man whose understanding was deceived by the subtle serpent; and it is man who, by getting understanding, deceiveth the serpent of his prey.—Jermin.
Pro_3:14. Here, as in Pro_2:4, we have traces of the new commerce, the ships going to Ophir for gold, the sight of the bright treasures stimulating men’s minds to a new eagerness.—Plumptre.
Wisdom brings more profit than any worldly riches, because it brings better things than riches Song of Solomon 1. It can quiet a man’s mind, which no wealth can do. Rich men have many cares—many griefs; crowns are crowns of thorns: nothing but wisdom can poise the soul in all tempests.
2. It affords a ladder to climb to eternal things, like Jacob’s ladder, that did reach from Bethel on earth, to Bethel (God’s house) in Heaven.—Francis Taylor.
One grain of grace is far beyond all the gold of Ophir, and one hour’s enjoyment of God to be much preferred before all the King of Spain’s annual entradoes. “Let me be put to any pain, any loss, so I get my Jesus,” said Ignatius. What is all the pomp and glory of the world but dung? (Php_3:7-8). “I esteem them no better” (surely) “that I may win Christ,” said Paul, that great trader by land and sea. This gold we cannot buy too dear, whatever we pay for it. The wise merchant sells all to purchase it (Mat_13:44; Mat_13:46).—Trapp.
The gain of fine gold weigheth very heavy in man’s account; but the gain of fine wisdom is better, for that weigheth heavy in the balance of God’s esteem. Tertullian, comforting the Christian martyrs, writes: “If you have lost some joys of this life, it is but a merchandise—to lose something to gain greater.”—Jermin.
Pro_3:16. As in the vision of Solomon at Gibeon, so here; Wisdom being chosen does not come alone, but brings with her the gifts which others who do not choose her choose in vain. The words are almost the echo of those in 1Ki_3:11-13.—Plumptre.
It is certainly not a uniform experience that a man lives long in proportion as he lives well. Such a rule would obviously not be suitable to the present dispensation. It is true that all wickedness acts as a shortener of life, and all goodness as its lengthener; but other elements enter, and complicate the result, and slightly veil the interior law. If the law were according to a simple calculation in arithmetic, “the holiest liver, the longest liver,” and conversely, the moral government of God would be greatly impeded, if not altogether subverted. He will have men to choose goodness for His sake and its own, therefore a slight veil is cast over its present profitableness. Some power is allowed to the devil, to try them that are upon, the earth.—Arnot.
If God give his people a crown, he will not deny them a crust. If they have the good things of a throne, they shall be sure of the good things of the footstool.—Trapp.
St. Augustine telleth us that length of days is eternity, for whatsoever hath an end is short: but riches and honour, which by men are esteemed good things, they are in the left hand. It is not forbidden thee to enjoy the good things of this life, but do not put that in the right hand which should be in the left; do not prefer temporal things before eternal. Let us use the left hand for a time, but desire the right hand for eternity.—Jermin.
The right hand in the Bible everywhere means one’s highest instrumentality or agency (Rev_2:1). We understand the text to mean, therefore, that wisdom is able to use long life as a splendid agency.—Miller.
It is eternity that filleth the right hand of Wisdom. Days for the clarity, length for the eternity. As the glory is clear for the countenance, so is it long for the continuance. The gift of the left hand is short and temporal.
I. Riches and honour are God’s gifts, therefore, in themselves, not evil. Saith Augustine: “That they may not be thought evil, they are given to good men; that they may not be thought the best good, they are given to evil men. Chrysostom remarks that Christ doth not say: “Ye cannot have God and mammon,” but, “Ye cannot serve God and mammon.”
II. All are not so, but some; and therefore it is necessary for us to learn whether God gave us the riches and honour which we have. They come from God if
(1) they are honestly gotten,
(2) justly disposed,
(3) patiently lost.
III. Wealth and worship are, for the most part, companions; for both those gifts lie in one and the same hand. Riches are the stairs whereby men climb up into the height of dignity, the fortification that defends it, the food it lives upon, the oil that keeps the lamp of honour from going out.
IV. Though riches and honour are God’s gifts, yet they are but the gifts of His left hand. Therefore it follows that every wise man will seek the blessings of the right. Let us strive for the latter without condition; for the other, if they fall in our way, let us stoop to take them up.—Thomas Adams.
Verse
Pro_3:17.
I. The ways of religion are ways of pleasantness.
1. There is a pleasure in the duties relating immediately to God—in love, faith, reliance, hope, prayer, and thanksgiving.
2. There is a pleasure in those occupations in which a religious man will be frequently employed—in studying the works of God and the Holy Scriptures: in meditating on the perfections of the Almighty, etc.
3. There is a pleasure in that behaviour towards others, and that manner of prosecuting our worldly affairs, which ever accompany a religious disposition—in calm integrity, honest industry, and acts of beneficence.
4. There is a pleasure in performing our duty to ourselves—in temperance and control of the passions.
II. The ways of sin are not ways of pleasantness.
1. No man can be happy who acts against his conscience.
2. If men persuade themselves that there is no future life, the expectation of perishing utterly presents no agreeable prospect to the soul, which has a natural desire of immortality.
3. Every act contrary to reason and religion is, if not always, for the most part, hurtful, even in this life.—Jortin.
The excellency of the pleasure found in Wisdom’s ways appears—
I. In that it is the pleasure of the mind.
II. That it never satiates nor wearies.
III. That it is in nobody’s power, but only in his that has it.—South.
I am confident that the true Christian hath more true pleasure in suffering for Christ, or in one act of mortification, or victory over one lust, than the highest earthly potentate hath in all the honour that is done him, or good things enjoyed by him all his days.—Swinnock.
I. Wisdom of itself is satisfactory, as it implies a revelation of truth, and a detection of error to us. We are all naturally endowed with a strong appetite to know, to see, to pursue truth; and with an abhorrency of being deceived and entangled in mistake.
II. In its consequences it is pleasant and peaceable.
1. It assures us we take the best course and proceed as we ought. He that knows his way and is satisfied it is the true one, goes on merrily and carelessly, not doubting he shall in good time arrive at his destined journey’s end. Wisdom therefore frees us from the company of anxious doubt in our actions, and the consequence of bitter repentance; for no man can doubt of what he is sure, nor repent of what he knows good.
2. It begets in us a hope of success in our actions, and is usually attended therewith. What is more delicious than hope? What more satisfactory than success? And well-grounded hope confirms resolution and quickens activity, which mainly conduce to the prosperous issue of designs.
3. Wisdom prevents discouragement from the possibility of ill success, yea, and makes disappointment itself tolerable. For we have reason to hope that the All-wise Goodness reserves a better reward for us, and will some time recompense us, not only the good purposes we unhappily pursued, but also the unexpected disappointment we patiently endured.
4. Wisdom makes all the troubles of life easy and supportable, by rightly valuing the importance and moderating the influence of them.… If sin vex and discompose us, yet this trouble Wisdom, by representing the Divine Goodness and His tender mercies in our ever-blessed Redeemer, doth presently allay. And for all other adversities it abates their noxious power by showing us they are either merely imaginary or very short and temporary: that they admit of remedy, or at most do not exclude comfort.
5. Wisdom hath always a good conscience attending it, that purest delight and richest cordial of the soul; that brazen wall and impregnable fortress against both external assaults and internal commotions.—Barrow.
Some degree of comfort follows every good action, as heat accompanies fire, as beams and influences issue from the sun. This, saith one, is a fore-reward of well-doing. “In doing thereof (not only for doing) there is great reward” (Psa_19:11).—Trapp.
The paths of wisdom bring us to the peace of reconciliation with God; to the peace of society and friendship with the angels of God; to the peace of comfort and quietness in our own hearts.—Jermin.
They must be “ways of pleasantness” because “Thus saith the Lord.” And if we feel them not to be so, we know them not.—Bridges.
Her ways are sometimes on hot coals and to burning stakes. If there is anything unpleasant in her way, it is to promote wisdom and so to promote more “pleasantness” another time. All her paths peace, or “prosperity.” More thoroughly “all” of them than in the case of pleasantness. While the happiness of a Christian may flag in this world, his “prosperity” never stops a moment. His “way” is prosperous, i.e., he gains by every inch.—Miller.
Both the way and the end to which the way leads is peace. There are many ways in the world pleasant but not safe; others safe but not pleasant.—Fausset.
Pro_3:18. Like that planted in Paradise and promised by Christ to all that overcome.—Wordsworth.
It is remarkable that this and other references in Pro_11:30; Pro_13:12; Pro_15:4, are the only allusions in any book of the Old Testament, after Genesis, to the “tree” itself, or to its spiritual significance.… The tree of life which Adam was not to taste lies open to his children. No cherubim with flaming swords bar the approach. Wisdom is the tree of life giving true immortality.—Plumptre.
Wisdom beareth not her fruit for everyone. She is a tree of life to them that lay hold of her, not to them that touch her with a light hand, that seek after her in a perfunctory manner, that think a little wisdom, a little godliness, to be sufficient for them.—Jermin.
The tree of life was the means ordained of God for the preservation of lasting life, and continual vigour and health, before man sinned. So true wisdom maintains man in the spiritual life of God’s grace, and the communion of His Spirit.—Diodati.
One view of man’s true dignity arises from the amount of his susceptibilities of enjoyment on the one hand, of suffering on the other. Think of what man was, of what he is, of what he is capable of becoming. His capabilities are such that nothing beneath God Himself can satisfy them. His soul can be filled from no created fountain. Wisdom provides for him a portion adequate to his most unbounded desires, to his most expanded capacities.—Wardlaw.
As the tree of life in Paradise, which was a sign of God’s favour, or the tree which sweetened the waters of Marah, or the tree seen in the Revelation, or any living or good tree which bringeth forth fruit whereby men live.—Muffet.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v13 The Happiness of Possessing True Wisdom
The Happiness of Possessing True Wisdom
v. 13. Happy is the man that findeth wisdom, obtaining it with eagerness and holding it securely, and the man that getteth understanding, drawing or digging it out, even with much labor.
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v. 14. For the merchandise of it, the act of gaining or acquiring wisdom, is better than the merchandise of silver, such as men are eager to accumulate, and the gain thereof than fine gold, even though it be of the finest and purest kind.
v. 15. She is more precious than rubies, or corals, gems of the greatest costliness; and all the things thou canst desire are not to be compared unto her, wisdom surpassing them all by far. Cf Job 28:18.
v. 16. Length of days is in her right hand, as a reward to those who accept and exercise true wisdom; and in her left hand riches and honor, all the blessings of true prosperity being dispensed by her.
v. 17. Her ways are ways of pleasantness, with never a disagreeable feature to mar one’s enjoyment of true wisdom, and all her paths are peace, without the strife and alarm found where human wisdom is proclaimed.
v. 18. She is a tree of life to them that lay hold upon her, her fruit preserving life, so that living is a blessing; and happy is every one that retaineth her, keeping a firm hold upon this wonderful species of knowledge learned from the Word of God.
v. 19. The Lord by wisdom hath founded the earth, by means of His personal, essential wisdom, which He has also revealed in His Word; by understanding hath He established the heavens, preparing them with proper discrimination and judgment.
v. 20. By his knowledge the depths are broken up, the seas did divide, breaking forth from the chaotic mass of formless matter and occupying their fixed places, and the clouds drop down the dew, the rain still falling in agreement with His laws. From the majesty with which the work of creation portrays the wisdom of the Lord the author now deduces admonitions which should be heeded by all the godly.
v. 21. My son, let not them depart from thine eyes, namely, these words of instruction, lest they escape in a moment when vigilance is relaxed; keep sound wisdom and discretion, or "thoughtfulness and circumspection," prudence properly applied in all affairs of life;
v. 22. so shall they be life unto thy soul and grace, or charm, to thy neck, like an ornament, a fine bit of jewelry.
v. 23. Then shalt thou walk in thy way safely, free from anxiety and care, secure in the Lord’s protection, and thy foot shall not stumble, on account of some obstruction with which the enemies attempt to bring the godly to fall.
v. 24. When thou liest down, thou shalt not be afraid, be filled with anxious trembling; yea, thou shalt lie down, and thy sleep shall be sweet, untroubled by any notion of impending danger, like that of a child.
v. 25. Be not afraid of sudden fear, such an alarm as would tend to fill the heart with terror, neither of the desolation of the wicked when it cometh, who would come sweeping along like a destructive tempest.
v. 26. For the Lord shall be thy Confidence, a safe place of refuge, and shall keep thy foot from being taken, in the snares which the godless are always spreading for the feet of the unwary for which reason the believers are all the more under obligations to make use of the true wisdom in keeping their feet on the right path.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 17, 19, 21, 23, 25 The one who finds wisdom
The one who finds wisdom
The writer speaks of "wisdom" as if it were an object that one finds. AT: "The one who attains wisdom" (See: Metaphor)
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what silver will give in return
This refers to the profit that one can make from trading or investing silver.
translationWords
wise
silver
profit
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 14, 18, 19, 21 3:13 Wisdom and understanding provide skill for living and…
3:13 Wisdom and understanding provide skill for living and handling life’s problems.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.