Trust in Yahweh with all your heart, and don’t lean on your own understanding.
Parallel Translations
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Trust in Yahweh with all your heart, and don’t lean on your own understanding.
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Trust in the LORD with all thine heart; and lean not unto thine own understanding.
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Trust in the LORD with all thy heart, and lean not upon thine own understanding.
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Cross-references (21)
Passages linked to Proverbs 3:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 37:5 Commit your way to Yahweh. Trust also in him, and he will do this:
- Jeremiah 17:7-8 “Blessed is the man who trusts in Yahweh, and whose confidence is in Yahweh. For he will be as a tree planted by the waters, who spreads out its roots by the river, and will not fear when heat comes, but its leaf will be green, and will not be concerned in the year of drought. It won’t cease from yielding fruit.
- Proverbs 28:26 One who trusts in himself is a fool; but one who walks in wisdom is kept safe.
- Psalms 37:3 Trust in Yahweh, and do good. Dwell in the land, and enjoy safe pasture.
- Psalms 62:8 Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us.
- Isaiah 26:3-4 You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you. Trust in Yahweh forever; for in Yah, Yahweh, is an everlasting Rock.
- Isaiah 12:2 Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my salvation.”
- Psalms 37:7 Rest in Yahweh, and wait patiently for him. Don’t fret because of him who prospers in his way, because of the man who makes wicked plots happen.
- Proverbs 3:7 Don’t be wise in your own eyes. Fear Yahweh, and depart from evil.
- Jeremiah 10:23 Yahweh, I know that the way of man is not in himself. It is not in man who walks to direct his steps.
- 1 Corinthians 3:18-20 Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God. For it is written, “He has taken the wise in their craftiness.” And again, “The Lord knows the reasoning of the wise, that it is worthless.”
- Psalms 146:3-5 Don’t put your trust in princes, in a son of man in whom there is no help. His spirit departs, and he returns to the earth. In that very day, his thoughts perish. Happy is he who has the God of Jacob for his help, whose hope is in Yahweh, his God:
- Romans 12:16 Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits.
- Psalms 125:1 Those who trust in Yahweh are as Mount Zion, which can’t be moved, but remains forever.
- Jeremiah 9:23 Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches.
- Psalms 115:9-11 Israel, trust in Yahweh! He is their help and their shield. House of Aaron, trust in Yahweh! He is their help and their shield. You who fear Yahweh, trust in Yahweh! He is their help and their shield.
- Proverbs 22:19 I teach you today, even you, So that your trust may be in Yahweh.
- Job 13:15 Behold, he will kill me. I have no hope. Nevertheless, I will maintain my ways before him.
- Proverbs 23:4 Don’t weary yourself to be rich. In your wisdom, show restraint.
- 1 Corinthians 8:1-2 Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know.
- Ephesians 1:12 to the end that we should be to the praise of his glory, we who had before hoped in Christ.
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John Trapp 1656 · Public Domain Pro 3:5 Trust in the LORD with all thine…
Pro 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.
Ver. 5. Trust in the Lord.] To trust in God is to be unbottomed of thyself, and of every creature, and so to lean upon God, that if he fail thee thou sinkest. Confidence is the least, and yet the best we can render to the Lord, for hereby we acknowledge his sovereignty, and set the crown upon his head, as it were. See Jdg 9:15.
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And lean not to thine own understanding.] Which, because men do, hence it is, many times, that the fairest blossoms of their endeavours wither, and the unprobablest things do come to pass. God loves to confute men in their confidences, as he did the Philistines in their champion Goliath. We must not, therefore, trust - no, not trust itself - but God, on whom it relies, who is therefore called our trust. They trust not God at all that do it not alone. He that stands with one foot on a rock, and another foot upon a quicksand, will sink and perish as certainly as he that stands with both feet on a quicksand. "Lord, lead me to a rock that is higher than I," saith David. Whither, when he was once got, then he sat and sang, "The Lord is my rock and my salvation." {Psa 27:1} Surely, as one said of general councils, they seldom were successful, because men came with confidence, leaning to their own understanding, and seeking for victory rather than verity. So it holds as true in other like cases.
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 Trust in the Lord; wholly and securely rely upon…
Trust in the Lord; wholly and securely rely upon God’s promises and providence for help and relief in all thine affairs and dangers.
Lean not unto thine own understanding; think not to accomplish thy designs by the strength of thine own wit without God’s blessing. Under this one kind of carnal confidence, which is most frequent and most plausible, he understands and forbids all other confidences in bodily strength, wealth, friends, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Trust in the Lord with all thine heart,.... Not…
Trust in the Lord with all thine heart,.... Not in a creature, the best, the holiest, and the highest; not in any creature enjoyment, as riches, strength, and wisdom; nor in any outward privilege, arising from natural descent and education; not in a man's self, in his own heart, which is deceitful; nor in any works of righteousness done by him; not in a profession of religion, or the duties of it, ever so well performed; not in frames, nor in graces, and the exercise of them; no, not in faith or trust itself: but in the Lord, the object of all grace, and in him only; in Jehovah the Father, as the God of nature and providence, for all temporal blessings; and as the God of all grace, for all spiritual blessings, and all the needful supplies of grace; and for eternal happiness, which he has provided, promised, and freely gives. Trust in him at all times; in times of affliction, temptation, and darkness: there is a great deal of reason for it; all power and strength are in him to help; his love, grace, and mercy, move him to it, and are always the same: the consideration of what he has done for others that have trusted in him, and for ourselves in times past, should induce and encourage to it; as also the happiness of those that trust in him, who enjoy peace and safety; and his displeasure at those that show any diffidence of him, or distrust him. Trust in Jehovah the Son; in his person for acceptance; in his righteousness for justification; in his blood for pardon; in his fulness for supply; in his power for protection and preservation; and in him alone for salvation and eternal life. Trust in Jehovah the Spirit, to carry on and finish the work of grace upon the heart; of which a saint may be confident that where it is begun it will be completed. And this trust in Father, Son, and Spirit, should be "with all the heart", cordial and sincere. The phrase denotes not so much the strength of faith as the sincerity of it; it signifies a faith unfeigned; it is not saying, or professing, that a man believes and trusts in the Lord; but it is with the heart, and with his whole heart, that he believes unto righteousness, if he believes aright; see Rom 10:10;
and lean not unto thine own understanding; or trust not to that; for it stands opposed to trusting in the Lord. Men should not depend upon their own wisdom and understanding, in the conduct of civil life, but should seek the direction and blessing of Providence, or otherwise will meet with disappointment; and, when they succeed, should ascribe it not to their own prudence and wisdom, but to the goodness of God; for "bread" is not always "to the wise, nor riches to men of understanding", Ecc 9:11; and much less should men lean to their own understanding in matters of religion; a natural man has no understanding of spiritual things, of the things of the Gospel, nor indeed any practical understanding of things moral, Rom 3:11, Jer 4:22. The understanding of man is darkened by sin; yea, is darkness itself; it is like the first earth, covered with darkness, till light is let into it, and therefore not to be leaned unto and depended on, Eph 4:18. There is a necessity of a new heart and spirit, of an understanding to be given, in order to understand spiritual and divine things, Eze 36:26; for though these are not contrary to the reason and understanding of men; yet they are above them, and cannot be discovered, reached, comprehended, and accounted for by them, Mat 16:17. Nay, there are some things in the Gospel, which, though plain to an enlightened understanding by the word of God, yet the manner how they are cannot be apprehended: as the doctrines of a trinity of Persons; of the generation of the Son of God; the procession of the Spirit; the union of the two natures in Christ; the resurrection of the dead, &c. In short, not our reason and understanding at best, and much less as carnal and unsanctified, but the word of God only is our rule of judgment, and the standard of our faith and practice; and to that we should have recourse and be directed by it, and not lean to our own understandings.
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 Trust - Wholly rely upon God's promises and providences.…
Trust - Wholly rely upon God's promises and providences. Lean not - Under this one kind of carnal confidence, he understands all other confidence in bodily strength, wealth, or friends.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Trust in the Lord with all thine…
Verse 5. Trust in the Lord with all thine heart] This is a most important precept:
1. God is the Fountain of all good.
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2. He has made his intelligent creatures dependent upon himself.
3. He requires them to be conscious of that dependence.
4. He has promised to communicate what they need.
5. He commands them to believe his promise, and look for its fulfilment.
6. And to do this without doubt, fear, or distrust; "with their whole heart."
Lean not unto thine own understanding] אל תשען al tishshaen, do not prop thyself. It is on GOD, not on thyself, that thou art commanded to depend. He who trusts in his own heart is a fool.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 3:5-6. Trust in the Lord with all thy…
Pro 3:5-6. Trust in the Lord with all thy heart — Wholly and securely rely upon God’s wisdom, power, and goodness, and upon his providence and promises, for direction and help in all thine affairs and dangers. Lean not to thine own understanding — Think not to accomplish thy designs by the strength of thine own understanding, without God’s blessing. Under this one kind of carnal confidence he understands all other kinds, such as confidence in bodily strength, wealth, or friends. In all thy ways — Designs and undertakings, both respecting the things of this life and those of the life to come; acknowledge him — Hebrew, דעהו, know him, namely, practically; or own him, his wisdom, by following his counsels; his power and goodness, by expecting success from him; his sovereignty, by managing all thy affairs in such a manner as to please and glorify him; and he shall direct thy steps — So that thy ways shall be safe and good, and at last have a happy issue.
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 In preaching “trust in God” the moralist anticipates the…
In preaching “trust in God” the moralist anticipates the teaching that man is justified by faith. To confide in God’s will, the secret of all true greatness, is to rise out of all our anxieties and plans and fears when we think of ourselves as the arbiters of our own fortunes, and so “lean to our own understanding.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain This is the polar-star of a child of God…
This is the polar-star of a child of God — faith in his Father’s providence, promises, and grace. The unmeaning expression of trust on the lips of the ignorant and ungodly is a fearful delusion. What ground of confidence can there be when there is everything to fear? Can the sinner’s God — a just, avenging God — be an object of trust? What owe we to that precious atonement, which has opened up our way to a reconciled God (Rom 5:11 ), and assured our confidence in him as our Friend and Counsellor! Nor is this the cold assent of the enlightened judgment. It is the trust of the heart, of all the heart. It is a child-like, unwavering (Psalm 78. 2Ch 14:11 . Contrast Jer 1:6-8 ) confidence in our Father’s well-proved wisdom, faithfulness, and love. Any limit to this confidence is a heinous provocation. (Psa 78:18-21 .) He is truth itself. Therefore he would have us take him at his word, and prove his word to the utmost extent of his power.
But our trust must not only be entire: it must be exclusive. No other confidence, no confidence in the flesh, can consist with it. (Compare Php 3:3 .) Man with all his pride feels that he wants something to lean to. As a fallen being, he naturally leans to himself, to his own foolish notions and false fancies. Human power is his idol. His understanding is his God. Many would rather be convicted of want of principle than want of talent. Many bring God’s truth to their own bar, and cavil at it, as an excuse for rejecting it. In these and other ways, man "trusteth to himself, and his heart departeth from the LORD." (Jer 17:5 .) This is the history of the fall; the history of man from the fall; the dominant sin of every unhumbled heart; the lamented and resisted sin of every child of God. Need we advert to it as the sin of youth? How rare is the sight of the "younger submitting unto the elder!" (1Pe 5:5 .) If advice is asked, is it not with the hope of confirming a previously-formed purpose? In case of a contrary judgment, the young man’s own understanding usually decides the course.
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Great reason then is there for the warning — Lean not to thine own understanding. Once, indeed, it gave clear unclouded light, as man’s high prerogative, "created in the image of God." (Gen 1:26 . Col 3:10 .) But now, degraded as it is by the fall (Psa 49:20 ), and darkened by the corruption of the heart (Eph 4:18 ), it must be a false guide. Even in a prophet of God it proved a mistaken counselor (2Sa 7:2-5 .) Yet though we refuse to lean to it, to follow it may be implicit trust in the LORD; because it is a trust in his Divine power, enlightening it, as his lamp for our direction. The Christian on his knees, as if he cast his understanding away, confesses himself utterly unable to guide his path. But see him in his active life. He carefully improves his mind. He conscientiously follows its dictates. Thus practical faith strengthens, not destroys, its power; invigorates, not supersedes, exertion. (Compare Gen 32:9-20 ; Neh 2:4-20 ; Neh 4:9 .)
It is therefore our plain duty not to neglect our understanding, but to cultivate it diligently in all its faculties. In a world of such extended knowledge, ignorance is the fruit of sloth, dissipation, or misguided delusion. But lean not to thine understanding. Lean — trust in the LORD. Self-dependence is folly (Pro 28:26 ), rebellion (Jer 2:13 ; Jer 9:23 ), ruin. (Gen 3:5-6 . Isa 47:10-11 .) ’The great folly of man in trials’ — as Dr. Owen justly remarks — ’is leaning to or upon his own understanding and counsels. What is the issue of it? Whenever in our trials we consult our own understandings, hearken to self-reasonings, though they seem to be good, and tending to our preservation; yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels.’†1
Next — let our confidence be uniform — In all thy ways acknowledge him. Take one step at a time, every step under Divine warrant and direction. (Compare Ezr 8:21-23 ; Neh 1:11 .) Ever plan for yourself in simple dependence on God.†2 It is nothing less than self-idolatry to conceive that we can carry on even the ordinary matters of the day without his counsel. He loves to be consulted. Therefore take all thy difficulties to be resolved by him. Be in the habit of going to him in the first place — before self-will, self-pleasing,†3 self-wisdom, human friends, convenience, expediency. Before any of these have been consulted go to God at once. Consider no circumstances too clear to need his direction.†4 In all thy ways, small as well as great; in all thy concerns, personal or relative, temporal or eternal, let him be supreme. Who of us has not found the unspeakable "peace" of bringing to God matters too minute or individual to be entrusted to the most confidential ear?†5 Abraham thus acknowledged God. Wheresoever he pitched a tent for himself there was always an altar for God. (Gen 12:7 ; Gen 13:18 .) In choosing a wife for his son there was a singular absence of worldliness. No mention was made of riches, honour, beauty; only of what concerned the name and honour of his God. (Gen 24:1-8 . Compare also his servant, verse Gen 24:12-27 .) Thus did the wise man’s father in all his ways acknowledge God, asking counsel of him in all his difficulties, and never disappointed.†6
Now if we be weaned from the idolatry of making our bosom our oracle, and our heart our counselor; if in true poverty of spirit we go every morning to our Lord, as knowing not how to guide ourselves for this day; our eye constantly looking upward for direction (Psa 5:3 ; Psa 143:8-10 ; Psa 25:4-5 ), the light will come down.†7 He shall direct thy paths. We want no new revelations or visible tokens. (Such as Exo 13:21-22 .) Study the word with prayer. Mark the Divine Spirit shedding light upon it. Compare it with the observation of the providences of the day (Psa 107:43 ); not judging by constitutional bias (a most doubtful interpreter), but pondering with sober, practical, reverential faith. Let the will be kept in a quiet, subdued, cheerful readiness, to move, stay, retreat, turn to the right hand or to the left, at the Lord’s bidding; always remembering that is best which is least our own doing, and that a pliable spirit ever secures the needful guidance. (Compare Psa 32:8-9 ; Isa 48:17-18, with Isa 30:21 .) We may "be led," for the exercise of our faith, "in a way that we know not" (Isa 42:16 ; Isa 50:10 ) — perhaps a way of disappointment, or even of mistake. Yet no step well prayed over will bring ultimate regret. Though the promise will not render us infallible, our very error will be overruled for deeper humiliation and self-knowledge; and thus even this mysterious direction will in the end be gratefully acknowledged, "He led me forth in the right way." (Psa 107:7 .)
Footnotes
†1 Treatise on Temptation, Proverbs 8. Compare Job 18:7 ; Hos 10:8 .
†2 Jas 4:15. If the Lord will — as Fuller remarks with his pithy quaintness — ’parenthesis, and yet the most important part of the sentence.’
†3 See the awful hypocrisy, and judgment of asking counsel of God under this deadly influence. Jer 42:1-3, Jer 42:19-22 . Eze 14:1-6 .
†4 See the evil consequences of this inconsiderate neglect. Jos 9:14 .
†5 Php 4:6-7. "In every thing."
†6 1Sa 23:9-11 ; 1Sa 30:6-8 . 2Sa 2:1 ; 2Sa 5:19 . Compare the smarting rod from the neglect of this godly habit. 1Sa 27:1, with 1Sa 27:29 .
†7 Mat 6:22. Compare Psa 32:8 ; Psa 34:5 . Neh 1:4-11 ; Neh 2:4-8 . Sir M. Hale left it on record, when nearly eighty years old, as his experience, that whenever he had committed his way simply and unreservedly to the Lord, he had always directed his path.
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 All. God will have nothing by halves. --- Lean…
All. God will have nothing by halves. --- Lean not. By pride, 2 Corinthians xii. 13. All must be referred to God. (Calmet) --- In him we may safely trust. (Worthington)
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 Trust . . . heart--This is the center and…
Trust . . . heart--This is the center and marrow of true wisdom (Pro 22:19; Pro 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.
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 5. Here follow precepts bearing more directly on man’s…
5. Here follow precepts bearing more directly on man’s duty to God, and especially as to the regulation of the mind and thoughts in respect to him.
Lean not unto thine own understanding — That is, as if it were sufficient to direct thee. “In this trust in a will supreme, righteous, loving, was the secret of all true greatness. It anticipates the teaching that man is justified by faith.” — Speaker’s Commentary.
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 5. unto] Rather, upon, R.V. The confidence is to…
5. unto] Rather, upon, R.V. The confidence is to be complete both in degree and in extent: “with all thy heart,” “in all thy ways.” This teaching of trust in God, “anticipates,” as the Speaker’s Commentary points out, the doctrine of faith. Fides est fiducia.
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.
The Pulpit Commentary 1880 · Public Domain Trust in the Lord (b"takh el y"hovah); literally, trust…
Trust in the Lord (b"takh el y"hovah); literally, trust in Jehovah. Entire reliance upon Jehovah, implied in the words, "with all thine heart," is here appropriately placed at the head of a series of admonitions which especially have God and man"s relations with him in view, inasmuch as such confidence or trust, with its corresponding idea of the renunciation of reliance on self, is, as Zockler truly remarks, a "fundamental principle of all religion." It is the first lesson to be learnt by all, and no less necessary for the Jew than for the Christian. Without this reliance on or confidence in God, it is impossible to carry out any of the precepts of religion. Batakh is, properly, "to cling to," and so passes to the meaning of "to confide in," "to set one"s hope and confidence upon." The preposition el with Jehovah indicates the direction which the confidence is to take. (cf. Psa_37:3, Psa_37:5) Lean (tishshaen); Vulgate, innitaris; followed by el, like b"takh, with which it is very similar in meaning. Shaan, not used in kal, in hiph. signifies "to lean upon, rest upon," just as man rests upon a spear for support. Its metaphorical use, to repose confidence in, is derived from the practice of kings who were accustomed to appear in public leaning on their friends and ministers; cf. 2Ki_5:18 2Ki_7:2, 17 (Gesenius). The admonition does not mean that we are not to use our own understanding (binab), i.e. form plans with discretion, and employ legitimate means in the pursuit of our ends; but that, when we use it, we are to depend upon God and his directing and overruling providence (Wardlaw); cf. Jer_9:23, Jer_9:24. "Let not the wise man glory in his wisdom," etc. The teacher points out not only where we are to rely, but also where we are not to rely.
Vers. 5, 6. Divine guidance.
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I THE NEED OF DIVINE GUIDANCE. Several considerations force this upon us; e.g. :
1. The complexity of life. The longer we live, the more do we feel the profound mystery that touches us on every side. Innumerable avenues open out to us. Innumerable claims are made upon us. Conflicting duties perplex us. We feel as autumn leaves before the driving winds. We are helpless to choose and follow the right.
2. Our ignorance of the future. Like Columbus, we set our sails to cross unknown seas. We know not what a day will bring forth, yet we must boldly face the next day, and plan for many a day in advance. Our whole life must be arranged with respect to the future. We live in the future. Yet the future is hidden from us. How needful, then, to be guided on to that unknown land by One who sees the end from the beginning!
3. The claims of duty. We need a guide if we have only our own interests to consider. Much more is this the case when we are called to serve God. We are not free to choose our own path, even if we have light to do so. The servant must learn the will of his master before he can know what he is to do. Our prayer should be not so much that God should guide us safely, as that he should show us his way.
II THE CONDITION OF DIVINE GUIDANCE. This is trust. The lower animals are guided by God through unconscious instincts. But having endowed us with a higher nature, God has given to us the dangerous privilege of a larger liberty, and the serious responsibility of voluntarily choosing or rejecting his guidance. But then he vouchsafes this great help on the simplest of all conditions. We have not to deserve it, to attain to it by any skill or labour, but simply to trust with the most childlike faith. Consider what this involves.
1. Self-surrender. "Lean not to thine own understanding." We sometimes pray for God"s guidance insincerely. We want him to guide us into our own way. But his guidance is useless when we should go the same way without it. It is only when human wisdom diverges from Divine wisdom that we are called expressly to follow the latter; we do so unconsciously under easier circumstances. This does not mean, however, that we are to stultify our intellect; we must rather seek God"s Spirit to enlighten it not lean to our understanding, but to God for the strengthening of that understanding.
2. Whole-hearted faith. "Trust in God with all thine heart." It is useless to have certain faint opinions about the wisdom of God. Every thought, affection, and desire must be given over to his direction; at least, we must honestly aim at doing this. The more completely we trust the more surely will God guide us,
3. Active faith. God guides, but we must follow his directions. The traveller is not carried up the mountain by his guide; he follows of his own will. It is vain for us to pray for a Divine leading unless we consent to follow the directions indicated to us.
III THE METHOD OF DIVINE GUIDANCE.
1. Through our own conscience. Conscience is our natural guide. It is not, therefore, the less Divine; for God is the Author of our nature. Conscience, clear and healthy, is the voice of God in the soul. But conscience is liable to corruption with the rest of our nature. Hence the need of prayer for the gift of the Holy Spirit to purify, enlighten, and strengthen it.
2. Through inspired teaching. God guides one man through his message to another. Prophets and apostles are messengers of Divine guidance. We need such direction outside our own consciences, especially in our present imperfect condition, or we may mistake the echoes of old prejudices and the promptings of self-interest for voices of God. God"s word in the Bible is "a lamp to our feet.
3. Through the disposition of events. God guides us in his overruling providence, now closing dangerous ways, now opening up new paths.
Vers. 5, 6, 7 (first part). Self-distrust and trust in God.
If we would realize God"s thought concerning us, we shall
I CHERISH A DEEP DISTRUST OF OURSELVES. We are not to "lean unto our own understanding," or to "be wise in our own eyes" (vers. 5, 7).
1. We shall certainly have a sense of our own insufficiency if we weigh our own human weakness; if we consider how little we know of
a. human nature generally; and of
b. our own hearts in particular; of
c. the real character and disposition of those connected with us; of
d. the whole circle of law by which we are surrounded on every side; of
e. the events which are in the (even) near future; of
f. the ultimate effect of our decisions on our circumstances and our character.
2. So also if we consider the disastrous results that have followed presumption in this matter. How often have we seen men, confident of their own capacity, staking everything on their own judgment, and miserably disappointed with the issue! Men of this spirit, who carry self reliance (which is a virtue) to an exaggerated and false assurance of their own sagacity, not only dig a deep grave for their own happiness, but usually involve others also in their ruin. Neither in
(1) the affairs of this life, nor
(2) in the larger issues of the spiritual realm, should we lean all the weight of our own and of others" prosperity on our own poor finite understanding.
II LOOK DEVOUTLY UPWARD. We are to maintain:
1. A whole-hearted trust in God (ver. 5). A profound assurance that
a. he is regarding us;
b. he is divinely interested in our welfare;
c. he will see that we have all we need, and go in the way in which it is best for us to walk.
2. A continual acknowledgment (ver. 6). We are to acknowledge God
a. by referring everything to him in our own heart;
b. by consulting and applying his will as revealed in his Word;
c. by praying for and expecting his Divine direction; so shall we acknowledge him "in all our ways.
This trust and acknowledgment are inclusive and not exclusive of our own individual endeavour. We are to think well, to consult wisely, to act diligently, and then to trust wholly. Whoso does the last without the first is guiltily and daringly presumptuous; whoso does the first without the last is guiltily irreverent and unbelieving.
III RECKON CONFIDENTLY ON DIVINE DIRECTION. "He shall direct thy paths" (ver. 6). As a very little child, left alone in the streets of a great city, can but wander aimlessly about, and will surely fail of reaching home, so we, lost in the maze of this seething, struggling, incomprehensible world world of circumstance and world of thought can but make vain guesses as to our true course, and are certain to wander far from the home of God. What the shrewdest and cleverest of men most urgently and sorely need is the guiding hand of a heavenly Father, who, through all the labyrinths of life, past all the by paths of error and evil, will conduct us to truth, righteousness, wisdom, heaven. If we trust him wholly, and acknowledge him freely and fully, we may confidently expect that he will
(1) lead our feet along the path of outward life;
(2) guide our minds into the sanctuary of heavenly truth;
(3) help our souls up the ennobling heights of holiness;
(4) direct our steps to the gates of the city of God; and
(5) finally welcome us within its "golden streets. 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 Trust in the Lord . . . lean not…
Pro_3:5
Trust in the Lord . . . lean not to thine own understanding.
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Reason and faith
The question is, not whether we shall use reason, but what are its limits? Shall we accept only what we can understand and explain, and refuse all which does not quadrate with our reason? Is Faith, with her delicate ear, her quick sensibility, and wondrous prescience, to have no place? In the power of modern reason can we know every inch of our way?
1. How is it in the business world? The activities of men are put forth in faith and trust. Commerce would fold her wings but for this principle of faith.
2. How is it in still more practical life?
3. History and mental science teach us the folly of leaning to our own understanding.
4. In Biblical and scientific theology may be found further illustration of the text. When the believer is in Christ, faith points the way to higher circles of truth. Much that is beyond reason does not contradict reason. (Stephen R. Dennen, D.D.)
The supreme wisdom of perfect trust in God
I. The insufficiency of the human understanding.
1. Its inherent weakness.
2. The brevity of its experience, making it impossible to form right conclusions upon those concerns which extend into eternity backward and forward.
3. Its limit in space. The universe extends beyond reach of finite imagination.
4. It has no certain communion with the spirit world; hence eternal things are not to be trusted to our understanding.
II. The sufficiency of God.
1. He knows all things thoroughly as Creator and Preserver.
2. He has power over all things.
3. His love for us is unlimited.
Conclusion:
1. Oppose scepticism as one of the follies of a weak understanding.
2. Surrender wholly to Gods guidance. (Homiletic Monthly.)
Trust in God
I. What is it to trust in the Lord?
1. To be persuaded that He is able to counsel thee what to do.
2. That He is willing and able to give wholesome advice to those who need it.
3. To look unto God for counsel.
4. Confidently to expect seasonable directions from Him.
II. Why is it a duty to trust in the Lord?
1. Everyone is bound to order his affairs the best he can.
2. It is a right acknowledgment of God.
3. It is following the inclination of a generous heart.
Lessons:
1. They act sinfully and foolishly who do not wholly trust in the Lord for direction in their affairs.
2. Do what Gods holy ones of old used to do--make Him thy oracle, counsel, guide. (George Barker.)
Trusting in God with all the heart
God in everything requires the heart, the undivided heart. In the text is one great secret of the Divine life, the principle on which it rests, the food by which it is fed. It is to be taken from all worldly dependencies and securities, and resting in the consciousness of being one with God, in holy fellowship, in perpetual nourishment and support. Men commonly fail in the practical outworking of their trust, in their daily employment, and experience and walk. Earthly instruments are too much sought and relied upon independently of God.
I. The affections may be, and often are, violently excited and worked upon, and yet not brought to a holy subjection unto God. There may be, with much religious warmth and sentiment, no small remnant of the evil temper and ungoverned will; even in humility itself an arrogant and self-righteous display, as if the sinner were more humble than his neighbour, as if he had a merit in Gods sight on account of his numerous and extravagant lamentations. Great numbers are held in a chain of error under the notion of a spiritual superiority; they are really full of a miserable conceit.
II. Many believe all the doctrines of grace, and claim for themselves a peculiar soundness and purity of faith, in whom that faith is but a speculative matter, and not an operative principle. Men deceive themselves with notions of faith, and take up with that which is not real, which has no life in it. That which is trusted to as principle is so received as to be no principle at all; is a mere assent of the understanding, and not a conviction working in the heart. Nothing can be right and true, no tenet, no belief, which does not incorporate us with God, and bring us into subjection to Him.
III. The ordinances and means of grace may be utterly ineffectual. Prayer is unavailing if unaccompanied with any trust, any abiding trust, in God. All our means and talents are given for active, diligent employment. Faith is to be continually remaining as a vital energy in the breast, as the monitor and guide, as the comfort and support, of all true believers, whatever they do, wherever they go. It produces not only a leaning upon Divine grace on particular occasions of meditation or devotion, but an unfailing regard to Gods providential wisdom and goodness and government in daily life. God is in everything, above all, through all, in all. To those who wholly trust in God, not leaning to their own understanding, but ready in all things to obey His will and Word, the Lord will be a perpetual guide. There is a mystic intercourse, an invisible superintendence, a secret agency, a leading hand, always near and always employed for the safety and well-being of those who commit themselves implicitly and faithfully to the Lords holy keeping. (J. Slade, M. A.)
Reliance upon God
Hope is ever accompanied with trust, reliance, and confidence on something, and it is either well or ill grounded. What is there besides God on which we are apt to repose our trust? Fortune or chance; the favour of the world; friends; riches and power; mens own abilities, caution, forecast, prudence, and diligence. There is nothing in which we can reasonably trust, except the Divine Providence.
1. That our reliance may be rational, we should know what it is that God hath promised, and what we may expect from Him. No absolute and unconditioned promises of material blessings are made to us. We are promised contentment and peace of mind. He who is contented cannot be unhappy.
2. Reliance must be accompanied with obedience, with a serious and settled purpose, and with honest endeavours to do the things which are pleasing to God.
3. Reliance on God is founded on--
(1) His goodness;
(2) the relation between Him and us;
(3) His promises.
4. Reliance is a duty which is not to be exercised, and cannot be exercised, by the wicked. They who will not serve God commonly put no confidence in Him. They fear Him perhaps, but they love Him not. Obedience to God is naturally accompanied with reliance on God.
5. Reliance on God should be accompanied with supplications to Him to bless us.
6. Reliance should be united with diligence and prudence in our worldly affairs.
7. Reliance excludes immoderate cares, and vain desires, and fretful discontent, and dissatisfaction; for he who firmly believes that all is ordered for the best, and shall conduce to his happiness, cannot live in slavish subjection to these turbulent passions. Reliance will not make a man insensible to trouble, but it will have a considerable effect towards regulating his affections and composing his heart, and producing an acquiescence to the will of God.
8. Reliance is a noble virtue, and a disposition of mind most agreeable to God. God hath made singular promises in favour of it. Reliance is thus acceptable because it implies love for God, and desire to please Him; and because it is the greatest honour we can pay to Him. (J. Jortin, D. D.)
Good and evil
I. The good to be secured.
1. Supreme trust. This means, undoubtingly; undividedly; lovingly.
2. Supreme trust in the supremely good. In the Lord. The All-wise; the All-loving; the All-holy; the All-mighty.
II. The evil to be avoided. Lean not to thine own understanding.
1. This is a prevalent evil. Men do it in all departments--business, politics, literature, and religion.
2. This is a patent evil. It is clear to all. Reason shows it. History shows it. Individual experience shows it. (D. Thomas, D.D.)
Legitimate use of the understanding
Trusting in the Lord does not mean that we may not use our own understanding, forming our plans with discretion, and with all possible foresight and precaution, and in pursuing our ends employing all suitable and legitimate means. There is a legitimate using of the understanding that is not chargeable with leaning to it. While we use it we are to depend on God for success, trust in the promises of His Word, and in the care and overruling direction of His providence. As dependence upon God for strength to resist temptation does not preclude our applying all the energy of our minds, so dependence upon Him for direction in our ways does not set aside the employment of our own prudence and sagacity. God is the Supreme Director of all events, whose concurrent will is essential to the success of every measure; without it all the thoughts of men are vain, turning out subversive of their own designs and subservient to Gods. (R. Wardlaw, D. D.)
The understanding not strong enough to lean upon
A thing may be useful which we must not lean upon, lest it should break and let us fall; a reed from an osier-bed is very useful to make baskets, but you should not lean upon it. So our understandings are very useful, but the best of them are not sufficiently strong to lean upon. (Chicago Sunday School Teacher.)
The danger of following our own wishes
As we emerge from childhood, we learn to suspect the wisdom of our wishes. From some eminence in our pilgrimage we look back on the path, and see plainly how much of our trouble was caused by resolutely following our own will. We see how we sometimes turned aside from the true way because it seemed rough and circuitous; and how, in other places, attracted by the flowers or the scenery, we neglected the map and the sign-posts, and wandered among bogs and thickets, where we floundered in mire, or were torn with thorns; and to precipices, where we stumbled and were bruised, and might have perished. Thus, by bitter experience, we have learned that our will is not always the wisest. What we have prescribed to ourselves as medicine has proved to be poison; the cup we have clutched as sweeter than honey has become more bitter than gall. We resolved to take the helm into our own hands, and have struck on hidden rocks. We have gone where the moss was brightest, and the quagmire has nearly choked us. We have glided where the ice seemed smoothest, and it has given way in the moment of our greatest exhilaration. (Newman Hall.)
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 Pro_3:6. Acknowledge, “take notice of,” “recognise” Him. Direct, “make…
CRITICAL NOTES.—
Pro_3:6. Acknowledge, “take notice of,” “recognise” Him. Direct, “make level” or “smooth.
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MAIN HOMILETICS OF THE PARAGRAPH—Pro_3:5-6
EXHORTATION TO CONFIDENCE IN GOD
Man is so constituted that, in some respects, he must have objects outside of himself to lean upon. As a child, he leans upon a wisdom and strength which is superior to his own, and few men are so self-sufficient as entirely to lay aside this habit in after life. In many things we must, whether we will or not, depend upon the guidance and help of others. Every man, in common with the lower creatures, must of necessity lean upon a power greater than his own. “The eyes of all wait upon Thee” (Psa_145:15). But this is a leaning which needs no exhortation: it springs from necessity. The exhortation of the text implies that in some things men have to choose whether they will lean upon God or not.
I. What is necessary in order to comply with the exhortation.
1. A knowledge of God. We cannot place entire trust in any person of whose character we have no knowledge; or, if we do so, we show our want of discretion. If a traveller across Central Africa were to give himself up to the guidance of the first native whom he met, he would probably find that his confidence had been misplaced. The youth who trusts in the first companion who offers his friendship is like a blind man placing his hand in that of any stranger who may offer him guidance. All lasting trust is based upon knowledge. “They that know Thy name will put their trust in Thee” (Psa_9:10). The confidence of a wise man is born of knowledge of character. God can be known. His only-begotten Son hath declared Him (Luk_10:22; Joh_1:18; Joh_17:3).
2. Love to God. The character must be known, and, being known, must be loved, if there is to be a lasting confidence. We shall not lean with much weight where we do not love. The trust of a Christian will be in proportion to his love to his Lord. The more intimate the knowledge, the deeper will be the love; the deeper the love, the more entire the trust. Our Lord Jesus Christ knew His Father (Joh_17:25) as no creature could know Him, and His love being based upon this profound knowledge, His trust was entire and His obedience perfect, even in His darkest hours. “But that the world may know that I love the Father, and as the Father gave me commandment, even so I do.” “Arise, let us go hence” (Joh_14:31). We cannot do better than write after this copy.
II. The necessary effect of such a confidence. We shall acknowledge God in all our ways. This must mean—
1. A practical recognition of His presence. We may be in the presence of a superior, and know that we are in his presence, without acknowledging it by showing him the respect that is due to him. If this is the case, we virtually ignore his existence. A child whose behaviour is not deferential to his parent practically ignores him. Acknowledging God in all our ways implies a reverent attitude of soul towards Him.
2. A belief in God’s care for the individual life. God makes Himself known as the God of the individual man. The care of the individual is his self-imposed task. “I am the Lord God of Abraham, thy father, and the God of Isaac, … and behold I am with thee, and will keep thee in all places whither thou goest” (Gen_28:13; Gen_28:15).
3. The reference of all our affairs to His guidance, and a submission of our will to His. This will be easy and natural in proportion to our knowledge, and love, and conviction that God will not think any of our concerns beneath His notice. Our submission will be in the ratio of our confidence—our confidence in the ratio of our knowledge.
III. The promise of direction guaranteed to compliance with the exhortation.
1. Men have many ways in life. Man’s many ways spring from his many needs. He has a living to earn in the world. His hunger must be satisfied—his body must be clothed and fed. His social wants must be met—he must have companions, form relationships. His mind must have food as well as his body. The aspirations of his spirit form another way, and demand direction and enlightenment. But one way—the way of acknowledging God—is needful to make any and all the other ways profitable and pleasant.
2. The certainty of right guidance from the foreknowledge and power of the guide. An Alpine guide, who has traversed a road many times, knows from memory what is at the end of the journey. He sees the end while he is on the way. God’s foreknowledge answers to our memory. He sees the end to which He is bringing us while we are on the way. And His power makes the accomplishment of his plans certain. He can speak of them as finished before the means are set in motion to bring them to pass. He said to Joshua: “Behold, I have given into thine hand Jericho” (Jos_6:2), before any steps had been taken to overthrow it. His guidance makes it certain that His designs will be accomplished, whatever becomes of our plans.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_3:5-6. The heart, the seat of the affections, and also, in Hebrew psychology, the conscience, which is not a sure guide unless it is regulated by the Lord’s will and word.—Wordsworth.
Once, indeed, man’s understanding gave clear, unclouded light, as man’s high prerogative—created in the image of God. But now—degraded by the fall, and darkened by the corruption of the heart—it must prove a false guide. Even in a renewed man—a prophet of God—it proved a mistaken counsellor 2Sa_7:2; 2Sa_7:5). Yet throw it not away; cultivate it; use it actively; but lean not to it.—Bridges.
“He shall Himself,” i.e., by His own Spirit. There is an emphatic pronoun. When we walk, it is not we that walk, but God.—Miller.
“Leaning to our own understanding” is, as far as it prevails, a kind of practical atheism. To form and prosecute our plans in this spirit of self-confidence, is to act as if there were no God—as if the fool’s thought, or the fool’s wish, were true.—Wardlaw.
I. The duty enjoined.
1. Entire.
2. Exclusive.
3. Uniform.
II. The blessing promised—Direction. Necessary on account of—
1. Our fallibility.
2. The hazards of the way.
3. False guides. Promised.
1. By the pointings of Providence.
2. By the lessons of the Bible.
3. By the influences of the Holy Spirit.—Outlines by Rev. G. Brooks.
The fundamental principle of all religion, consisting in an entire self-commitment to the grace and truth of God, with the abandonment of every attempt to attain blessedness by one’s own strength or wisdom.—Lange’s Commentary.
The distant and unconfiding will come on occasion of State formalities to the sovereign; but the dear child will leap forward with everything. The Queen of England is the mother of a family. At one time her ministers of State come gravely into her presence to converse on the policy of nations; at another, her infant runs to her arms for protection, frightened at the buzzing of a fly. Will she love this last appeal because it is a little thing? We have had fathers of our flesh who delighted when we came to them with our minutest ailments. How much more should we bring all our ways to the Father of our spirits, and live by simple faith on Him.—Arnot.
We may be led for the exercise of our faith into a way of disappointment, or even of mistake. But no step well prayed over will ever bring ultimate regret.—Bridges.
Every enlightened believer trusts in a Divine power enlightening the understanding; he therefore follows the dictates of the understanding more religiously than any other man.—M. Cheyne.
The moralist, in preaching this trust in God, anticipates the teaching that man is justified by faith.—Plumptre.
See your confidence be not divided, part on God and part on man. Such a confidence may keep you from the lions (2Ki_17:25) but it cannot keep you out of hell. A house built partly on firm ground, partly on sand, will fall. To trust in God is so to lean upon Him that if He fail thee thou sinkest.—Francis Taylor.
He shall direct, as He carefully chose out the Israelites’ way in the wilderness; not the shortest, but the safest way.—Trapp.
1. That our reliance may be rational we should know what it is that God has promised, and what we may expect from Him; else we may be disappointed in our hopes.
2. Reliance must be accompanied with obedience, with a purpose, and endeavour to do the things that are pleasing to God.
3. Reliance must also be connected with particular supplications to Him to bless us.
4. It must be accompanied with diligence and prudence in our worldly affairs.
5. It excludes immoderate cares, vain desires, fretful discontent.
6. Although reliance be so advantageous to us, even for the present, that it ought to be considered rather as a privilege than a duty, yet it is a noble virtue and a disposition of mind most agreeable to God. It is the greatest honour we can pay to Him. By it we show our belief in His wisdom, power, equity, and goodness.—Jortin.
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.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12")
trust
(See Scofield "Psa 2:12")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 all your heart
all your heart
Here the word "heart" represents the inner person. AT: "your whole being" (See: Metonymy)
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do not lean on your own understanding
The writer speaks of relying on one's own understanding as if "understanding" were an object on which a person can lean. AT: "do not rely on your own understanding" (See: Metaphor)
in all your ways
The writer speaks of a person's actions as if they were paths on which the person walks. AT: "in everything you do" (See: Metaphor)
he will make your paths straight
The writer speaks of Yahweh making a person's actions prosperous as if that person's actions were paths on which he walks and which Yahweh makes free of obstacles. AT: "he will give you success" (See: Metaphor)
translationWords
trust
Yahweh
heart
understand
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 3:5-6 On the path of wisdom, God himself guides…
3:5-6 On the path of wisdom, God himself guides us by the wisdom embodied in his word.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.