Provérbios 3
David Guzik · Citado em PreceptAustin
Provérbios 3
Guzik - The Hebrew word is shalom, which is more than the cessation of hostility - it is God’s word for wholeness and goodness and total satisfaction in life. This is the abundant life Jesus promised! (John 10:10)… shalom… is the gift of precious well-being… it is the establishment of a lasting, righteous, good. (Commentary on Nu 6:24-26) (Commentary) Kenneth Hemphill notes that shalom "means much more than the cessation of violence and hostility. There is a considerable difference between peace and a truce. It is glorious good news that Jehovah is peace… The idea behind the word shalom is wholeness and harmony in relationship with God. Peace is the deepest desire and need of the human heart. When you find yourself wondering where is the blessing of God's presence in your life, you need to remember that He is Jehovah Shalom. He desires to bring peace if you will simply return to Him. (The Names of God- Ken Hemphill - highly recommended) Shalom speaks of the peace or tranquility of death, a state of restful calm, as seen in the passing of of godly people (e.g., Ge 15:15; Ex 18:23;1Ki. 2:6; 2Ki. 22:20). Shalom is pictured as the equivalent or close synonym for “prosperity” in a material sense (cf. Ps 72:3ff.; Isa. 54:13). Isa. 66:12; Jer. 33:6ff. describes this kind of peace as the gift of God. Isa. 48:22; 57:21 declare that there is no peace for the wicked. The withdrawal of God’s peace is viewed as a curse (cf. Jer. 16:5; Lam. 3:17; Eze. 7: 5; 13:16). Peace is identified as the fruit of righteousness (Isa. 32:17); and as a specific blessing from God (cf. 1Ki. 2:33; Ps 29:11; 85:8; Pr 3:17; Isa. 52: 7; 53:7; Jer. 28:9; Nah. 1:15; Hag. 2:9). Shalom is also found in formulae such as the greeting “Peace be … ” (cf. Ge 43:23; Jdg 6:23; Isa. 57:19). It is also found in the benediction “Go in peace” (cf. Ex 4:18; Num. 6:26; Jdg 18: 6; 1Sa. 20:42; 2Ki. 5:19). Peace in the sense of “absence of military conflict” is indicated in Dt 20:10; Jdg 4:17; 1Ki. 2:5; 4:24; Ec 3: 8; Isa. 39: 8. Isa. 9:7 refers to the anticipated peaceful rule of the Messianic Servant of Yahweh. The unique messianic title “prince of peace” is found in Isa. 9:6. There are a number of associated meanings, including that of “safe,” found in 2Sa 18:29, 32 in relation to David’s inquiry after the safety or welfare of his son Absalom. Job 21:9 speaks of houses “safe” from fear. The peace offering (fellowship offering) (Nu 6:14) is the word shelem which is related to shalom. The peace offering was one of. the blood sacrifices of which the shed blood was the atonement on which reconciliation and peace were based (Lev. 3; Lev 7:11-21). In the peace offering this restoration of fellowship between God and man, broken by sin, but now atoned for by the shed blood, was indicated by the fact that both God and man, priest and people, partook of the offering. THOUGHT - Shalom implies a state of mind that is satisfied and has relationships which are characterized by harmony (a tuneful sound [Great picture! -- Does that describe your/my marriage/family/church relationships? Or would a better word be cacophony {discordant sounds, harshness in the sound of one's speech}?!] Harmony is a pleasing arrangement of parts, internal calm. Shalom in Proverbs - Prov. 3:2; Prov. 3:17; Prov. 12:20; Guzik on they will add to you - There is a real benefit from this life and heart that obeys God. In principle, life and heart obedience brings long life and peace. This is a blessed combination; length of days could be a curse and not a blessing without peace. i. We say in principle because this is largely how Proverbs was written and should be regarded. The principle of Proverbs 3:2 is not an absolute promise; there are some people who truly are given to obedience in both conduct and heart and die relatively young. Some godly persons have trouble living in peace. We regard these as true principles, not absolute promises. Robert Murray McCheyne - One hundred and fifty years ago there appeared briefly, in the Kirk and city of Dundee, a man considered by Christian people world-wide ever since to be a shining light and saint extraordinary. He was Robert Murray McCheyne. Writing in 1843 a Mr Hamilton of Regent Square, London said of this poet, prophet and saint: "… Whilst the possession of such a bright and shining light was the Church of Scotland's privilege, the rarity of such is the Church of Scotland's sin." Dr George Reid said as much in his article on "life style" in the September's Life and Work: "In the Church of Scotland saints are somewhat thin on the ground." McCheyne's ministry was short. Inducted to the charge on November 24, 1836, at the age of 23, he died on March 25, 1843, at the age of 29. During an epidemic of typhus fever he was struck down while visiting sick people in the parish. Six years and four months! If his life and work was short his influence has been long. His sheer spiritual impact on the life of Dundee and Scotland has provoked Christian folk ever since to make what can only be described as a pilgrimage to the scene of his life, love and labours. From the Commonwealth, the United States and Europe, visitors come in order to stand in the pulpit that is said to have been wet with his tears as he urged people to commit their lives to Christ. With reverence they stand with bowed head before the memorial stone which marks his grave. His friend and biographer, Dr Andrew Bonar once said, "There is a fragrance about McCheyne's grave." Certainly pilgrims past and present agree. Perhaps it is hardly passing strange that today Robert Murray McCheyne is not well known in Dundee since "a prophet is not without honour save in his own country." Brought up on the West coast of Scotland, as a young man and boy my knowledge of Dundee included Our Wullie, the Broons, jute, jam and journalism, and a former Dundee player, Billy Steel. But for as along as I can remember the two names most closely identified with Dundee, both heroes of the faith, have been Mary Slessor and Robert Murray McCheyne. Brought up in Edinburgh, where his father was a lawyer, Robert Murray McCheyne distinguished himself at the Royal High School and Edinburgh University. While still at school he wrote his first poem on "Greece, but living Greece no more," and at university his poem "On the Covenanters" won the prize in the Moral Philosophy class. His poem "I am a debtor" appears as hymn number 582 in the Revised Church Hymnary: When this passing world is done, When has sunk yon glaring sun, When we stand with Christ in glory, Looking o'er life's finished story, Then, Lord, shall I fully know - Not till then - how much I owe. Chosen not for good in me, Wakened up from wrath to flee; Hidden in the Saviour's side, By the Spirit sanctified, Teach me, Lord, on earth to show, By my love, how much I owe. While at university it would appear that the young McCheyne, like the young Francis of Assisi, was fun-loving and pleasure seeking. The death of his brother David, a brilliant classical scholar and a Writer to the Signet, seems to have been the turning point in his life. David, a very religious man, was only 26 when he died. Robert, eight years his junior, had a tremendous admiration for David. Inner struggle - Following the death of David, as is the common manifestation of sinners on the road to sainthood, McCheyne's writings indicate a deep inner spiritual struggle with temptation, sin, and a longing for forgiveness. Today, we might consider it guilt ridden and morbid when he writes on May 21, 1834: "This day I have attained my twenty-first year. Oh, how long and worthlessly I have lived, Thou only knowest." Since sin is no longer a fashionable notion, and in these enlightened times we have excised it from human consciousness, no doubt behavioural scientists would regard the young McCheyne as deeply disturbed and suffering from some form of extreme neurosis. The language used to describe McCheyne's saintliness by his biographer, Dr Bonar, has a kind of Beulah land cadence to it that would hardly commend itself to us today, but the historical facts couched within it are beyond dispute. In the 1830s Dundee was a boom town. When jute replaced flax, the city's fame spread throughout the commercial world, but in the manner of prophets and saints, McCheyne was not very impressed and his description is not very flattering: "A city given to idolatry and hardness of heart." However, McCheyne settled down to work in the parish of St Peter's with a burning conviction that the Spirit of God would work mightily in hard hearts. His sentiments are summed up in the following words: Give me a man of God the truth to preach, A house of prayer within convenient reach, Seat-rents the poorest of the poor can pay, A spot so small one pastor can survey: Give these - and give the Spirit's genial shower, Scotland shall be a garden all in flower. While he was on a "Mission of Inquiry to the Jews," motivated by a deep concern for them as the people of the Covenant, a profound spiritual awakening took place in Dundee under the ministry of the locum, Mr William C. Burns. On his return McCheyne was confronted by a dramatically changed situation; the spiritual manifestation for which he had worked and prayed had happened while he was abroad. Night after night St Peter's would be packed to the extent that many had to stand in the aisles and sit on the pulpit steps while the crowd outside was unable to gain entry. In order to accommodate the crowds it became necessary to hold services in the open air. Spiritual revival - During this time both public and private prayer meetings were started on impulse, even the children conducted their own prayer meetings. On his return from Palestine, McCheyne found 39 prayer meetings, five of them conducted by children for children. Prayer groups continued to proliferate in the city and in the factories. A grass-roots spiritual awakening, or revival as some would describe it, had come to Dundee. It is generally conceded that the revival was due to the prophetic preparation and saintliness of Robert Murray McCheyne. Proverbs 3:3 Do not let kindness and truth leave you; Bind them around your neck, Write them on the tablet of your heart. KJV Proverbs 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: NLT Proverbs 3:3 Never let loyalty and kindness leave you! Tie them around your neck as a reminder. Write them deep within your heart. mercy. Proverbs 16:6; 20:28. 2 Sa. 15:20. Ps. 25:10. Ho. 4:1. Mi. 7:18–20. Mal. 2:6. Mat. 23:23. Ep. 5:1, 2, 9. bind. Proverbs 6:21; 7:3. Ex. 13:9. De. 6:8; 11:18–21. Ps. 119:11. write. Je. 17:1. 2 Co. 3:3. He. 10:16. DO NOT LET KINDNESS AND TRUTH LEAVE YOU: Our fallen flesh is the anti-thesis of kindness and truth, therefore we need to daily be filled with the Spirit (Eph 5:18+), Whom Jesus called the "Spirit of truth," that we might be enabled to walk throughout the day in His power and for the glory of Jesus (Gal 5:16+), bearing the fruit of "love, joy, peace, etc" (Gal 5:22+). That is a sure way to not let kindness and truth leave us! In the Septuagint kindness is translated with the Greek eleemosune which is often translated alms in the NT, and speaks of kind deeds, charitable giving, compassionate, benevolent activity (especially toward the poor). It is surprising that truth is translated with pistis which means faith, faithfulness, reliability, commitment. The Hebrew verb leave (azab) is translated in Greek with the verb ekleipo which means to cease, fail, be used up, come to an end, die out. Don't let that happen to these two godly attributes! Keep on relying on the Spirit (keep in step with the Spirit) to enable these traits. This is not a suggestion but a command in the aorist imperative which speaks of its urgency and necessity.
Provérbios 3
Guzik - Trusting God with all our heart means to honor and acknowledge Him in all that we do. It is the choice to “invite” God into our everyday life and conduct. It is to practice the presence of God in the regular and sometimes mundane things that happen every day. John
Provérbios 3
Guzik - This is another practical way to show that one does trust in the LORD with all your heart (Proverbs 3:5). When we truly trust Him, we can honor Him with generosity that realizes He is the great provider and God has inexhaustible resources.. Many commentators note that the word honor has a connection with sacrifice. “Commentaries note that this is the only place where Proverbs alludes to the ceremonial worship … Proverbs is not so much concerning itself with ceremonial religion here as it is exhorting the reader to demonstrate gratitude toward and confidence in God (rather than in wealth).” (Garrett). “The third piece of advice is to give back to God some of one’s wealth as a sacrifice in recognition that God gave it.” (Ross) Honor (03513)(kabad) is a verb which means to weigh heavily, to be heavy (weighty, burdensome), to be honored, to be wealthy, to get honor, to make dull, to make hard, to multiply or make numerous. There are 2 literal uses of kabad describing Eli as heavy (1Sa 4:18) and Absalom's hair as heavy (2Sa 14:26). Most of the uses of kabad are figurative and most of these figurative uses in turn convey the sense of honor or glory (e.g., a “weighty” person in society is one who is honored or worthy of respect ["respected" = Ge 24:19].) Kabad is recognizing the worth which another deserves. Kabad in Proverbs -Prov. 3:9; Prov. 4:8; Prov. 8:24; Prov. 12:9; Prov. 13:18; Prov. 14:31; Prov. 27:18; Bridges - This is the rule of sacrifice—a costly precept to the worldling and the formalist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, “This is for God?” (1 Cor. 16:2) The first fruits of the increase were the acknowledgment of redemption from Egypt. (Ex. 13:11–16, Deut. 26:1–10) And shall we—redeemed from sin, Satan, death, and hell—deny the claim? (1 Cor. 6:19, 20) Nay, could we be happy in spending that substance on ourselves, which he has given us, wherewith to honor him? (Mt. 25:14, 15, Luke 19:13, Contrast Pr 12:16–21) What a value—what a dignity—does it give to the talent, that he should condescend to employ it for his grand eternal purposes! This sacred devotedness is moreover the true road to riches. (Pr 11:24.) God challenges us to “prove him now herewith,” if the abundant harvest, and the overflowing vintage shall not put unbelief and covetousness to shame. (Neh. 3:10, 2 Chr 31:5–10) A niggardly spirit, is therefore narrow policy, contracting the harvest, by sparing the seed corn. (Pr 11:24, 2 Cor. 9:6. Cp Hag. 1:4–6)There is no presumption or enthusiasm in looking for the literal fulfilment of the promise. If we doubt the temporal, should we not suspect our assumed confidence, in the spiritual engagements? If the Lord’s word be insufficient security for our substance; much more must it be for the infinitely weightier deposite of our soul! The rule and obligation, are therefore clear. Only let us carefully prove our motives, that we beware of bye-ends and selfish principles; that we honor the Lord, not ourselves. Let there be a self-renouncing spirit, implicit faith, (1 Kings 17:12–16) constraining love (Rom. 12:1, 2 Cor. 5:14, 15), special regard to his own people. (Mt. 10:42, 25:40, Gal. 6:10.) And doubt not, but he will affix his own seal—“Them that honor me, I will honor.” (1 Sa 2:30. Cp. Chap. 11:25, 22:9, Heb. 6:10.) Higgins - Giving is not a duty or obligation. It is the response of hearts touched by grace (2 Cor 8 & 9) and recognizing that all belongs to the Lord. "Of thine own have we given thee", said David (1 Chr 29:14). Practical questions thrust themselves forth for our consciences to answer. What do we do with the pay rise we have just received? How do we handle the bonus at the end of the year? Does God receive the firstfruit of the increase? Is it from a worshipping heart which is owning His "weight"? (What the Bible Teaches)
Provérbios 3
Guzik - The principle of firstfruits also means that we give to God in active anticipation that He will provide more. We honor Him by thinking, “I can give You the first and the best because I know You can and will give much more.” POSB - God is honored when people give Him their first and their best, what the Bible calls the firstfruits. To give Him what is left over and less than the best does not glorify Him and is not worthy of His great name. The principle of the firstfruits is one of God’s greatest laws. Early in Israel’s history, God commanded them to bring Him the first of all their crops and their livestock and all else with which He had blessed them. They were instructed to dedicate their firstborn children to the Lord as well (Ex.13:11-16; 22:29-30; 23:19; Le.23:9-11; Nu.18:12-13; De.26:1-10). Notice carefully the significance of the firstfruits: (1) It was a token of their gratitude to the Lord for His blessings. (2) It proclaimed their acknowledgement of God as the source of all good things. (3) It represented the rest of the harvest, the fact that all belonged to God. He was the owner of it all. (4) It acknowledged one of the greatest spiritual truths of all: that God had redeemed them from Egypt. All that they had was because of His gracious deliverance from the bondage of Egypt. Even in the New Testament, Paul reminded the church that this is the ultimate reason for giving to God today. We give to Him because He gave His Son for us. We give our best because He gave His best. He has redeemed and delivered us from the bondage of sin. (2 Co.8:9, 2 Co.9:15). Arnot - Capital and Profit “Honour the Lord with thy substance, and with the first fruits of all thine increase.”—Pr 3:9. THE two terms, “substance” and “increase,” exist, and are understood in all nations and all times. They correspond to capital and profit in a commercial community, or land and crop in an agricultural district. Although the direct and chief lesson of this verse be another thing, we take occasion, from the occurrence of these terms, first of all, to indicate and estimate a grievous malady that infests mercantile life in the present day. It manifests itself in these two kindred features: 1. A morbid forwardness to commence business without capital; that is an effort to reap an increase while you have no substance to reap it from; and, 2. A morbid forwardness to prosecute business to an enormous extent, upon a very limited capital; that is an effort to reap more increase than your substance can fairly bear. In former, and, commercially speaking, healthier times, those who had no money were content to work for wages until they had saved some, and then they laid out to the best advantage the money which they had. That method was honourable to the individual, and safe to society; but in our day an unfair and unsafe standard of estimating men has been surreptitiously foisted upon the community. Practically by all classes, the chief honour should be given, not to the great merchant, but to the honest man. A man who has only five pounds in the world, and carries all his merchandise in a pack on his shoulder, is more worthy of honour than the man who, having as little money of his own, drives his carriage, and drinks champagne at the risk of other people. A full discussion of mercantile morality under this text would be unsuitable and therefore we now refrain; but a note of warning was demanded here on the one point which has been brought up We must have truth and righteousness at the bottom as a foundation, if we would have a permanently successful commerce. Let men exert all their ingenuity in extracting the largest possible increase from their substance; but let them beware of galvanic efforts to extract annual returns at other people’s risk, from shadows which have no body of substance behind. This is the epidemic disease of commerce: this is the chief cause of its disastrous fluctuations: this is the foul humour in its veins that bursts out periodically in wide-spread bankruptcy. If all merchants would conscientiously, as in God’s sight, confine their gains to a legitimate increase of their realized substance, the commerce of the nation would circulate in perennial health. When the increase is honestly obtained, honour the Lord with its first fruits. To devote a portion of our substance directly to the worship of God, and the good of men, is a duty strictly binding, and plainly enjoined in the Scriptures: it is not a thing that a man may do or not do as he pleases. There is this difference, however, between it and the common relative duties of life, that whereas for these we are under law to man, for that we are accountable to God only. For the neglect of it no infliction comes from a human hand. God will not have the dregs that are squeezed out by pressure poured into his treasury. He depends not, like earthly rulers, on the magnitude of the tribute. He loveth a cheerful giver; he can work without our wealth, but He does not work without our willing service. The silver and the gold are His already; what He claims and cares for is the cheerfulness of the giver’s heart. George Lawson - Earthly substance is necessary for the use of our bodies, but we are called to make a nobler use of it than the mere service of the outward man. We are to honour the Lord with it, making no use of any part of our increase, till we have set apart a reasonable proportion of it for the service of God. God needs nothing at our hands; but for our own benefit, he will have us to render back a part of all he gives us for the decent support of his worship, and for the maintenance of the poor. Is it any hardship to give a part to him from whom we have received all? Can we make a better use of our wealth, which is often a snare and a trap to men, than by serving God, and thus making to ourselves friends of the mammon of unrighteousness? By this means we honour the Lord. He is the Creator and Redeemer of our souls and bodies, and therefore we are to glorify him with our bodies and our spirits, which are his. Our substance is his also, and we must honour him with it by a liberality in his service, proportioned to the extent of his bounty. By the practice of this duty, we shew our faith in his providence and promises, our love to God, our gratitude for his goodness, and our preference of his service to that of mammon. In this manner we justify our profession of the gospel of Christ, and others are made to glorify God, while they enjoy the benefit of our ministrations to this purpose. By the neglect of this duty, we are guilty of robbing God himself of that rent which he requires from us as his tenants. We dishonour him by shewing that we love the world better than his service, and that we trust more to our chests, or to our bonds upon our fellow-creatures, than to his promises; for has he not assured us, that instead of being losers, we shall be great gainers by what we bestow upon him? Liberality on God’s account brings down the blessing of providence to such a degree, that our barns shall be filled, and our presses need enlargement. God has the sun, and winds, and rain, and creatures of every description, in his hand; and these he manages in such a manner, as that none shall be a loser by him, nor a gainer by withholding from him. Robbers of God are visited with a curse, which like a moth wastes, or like a fire destroys, their substance*. Liberality opens the windows of heaven, destroys the devouring locust, and turns the barren field into a delightful land†. Health and riches are the advantages that attend the fear of the Lord, and liberality in his service; but we must not imagine that these blessings are promised without a reservation of the cross, when God sees it needful for us, nor suppose that God is unfaithful when he administers correction to his children. This truth is inculcated in the next instruction of the wise king, which teaches us how to behave under afflictive providences. Proverbs 3:10 So your barns will be filled with plenty And your vats will overflow with new wine. KJV Proverbs 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Proverbs 11:24, 25; 19:17; 22:9. Le. 26:2–5. De. 28:8. Ec. 11:1, 2. Hag. 2:19. Mal. 3:10, 11. Mat. 10:42. 2 Co. 9:6–11. GOD'S PROMISE TO GIVE This is not a health, wealth and prosperity gospel! This promise was given to Israel, but is applicable to NT believers. Higgins explains "that Israel's blessings were linked with the earth and with the land. The principle is that righteousness is the pathway to blessing—but in our case spiritual and not material (ED: IT MIGHT BE BUT IS NOT NECESSARILY SO). There is a corollary to this and it is the danger of God being viewed as a "good investment" policy. When the prosperity does not come, then disillusionment and doubt surface and can cause bitterness. But the teaching of the New Testament is that the man who honours God with his firstfruits will have treasure in heaven (Mt 6:19-21). The Philippian assembly sought opportunity and sent Epaphroditus to bring their gift to Paul. Their fellowship included, but was not limited to, material practical support. As Paul expressed his appreciation to them, he closed by reminding them that "My God shall supply all your need according to his riches in glory by Christ Jesus" (Phil 4:19). This was not so much a promise of material remuneration as that God would supply whatever the assembly needed: gift, guidance, spiritual blessing, as well as the means to continue giving. (What the Bible Teaches) Henry Morris on new wine - Since this is "new wine," fresh from the winepresses--healthful grape juice, still unfermented--there is no conflict with Proverbs 23:29-35, which severely warns against intoxicating wine. POSB - when we honor God by giving Him the first and best, He will do for us what only He can do. The farmer can plow, sow, water, and weed, but he cannot make the seed grow-only God can produce the harvest (1 Co.3:7). The gardener can dress and prune the vines, but he cannot put grapes on them. He cannot make those grapes juicy-only God can. The order of this process is clear in this passage and throughout Scripture: give to God first, and He will give back to you. Give the firstfruits to God, not what is left after all the bills are paid. “Such giving is the supreme act of faith.” So many, many believers fail to honor God in this way-and thereby miss His abundant blessings-because they do not trust Him to do what He promises to do. Waltke on new wine - “New wine, according to F. S. Fitzsimmonds, ‘represents wine made from the first drippings of the juice before the winepress was trodden. As such it would be particularly potent.’” But there is a principle here - Even more wine would be collected from the grapes when they were pressed. Proverbs 3:11 My son, do not reject the discipline of the LORD Or loathe His reproof, KJV Proverbs 3:11 My son, despise not the chastening of the LORD; neither be weary of his correction: Septuagint - huie me oligorei (2SPAM: regard God's discipline to be of little value Heb12.5) paideias kuriou mede ekluou (2SAPPM: become weary; lose heart, faint, get discouraged Ga6.9) up autou elegchomenos (PMPMSN: showing someone that he has done someth. wrong and summoning him to repent bring to light, expose Jn3.20; convince, convict Ja2.9; in sense of setting right reprove, correct 1Ti 5.20; in an intensified sense rebuke, discipline, punish Heb12.5) My. Job 5:17. Ps. 94:12. 1 Co. 11:32. He. 12:5, 6. Re. 3:19. neither. Proverbs 24:10. Job 4:5. Is. 40:30, 31. 2 Co. 4:1, 16, 17. He. 12:3, 7–12. MY SON DO NOT REJECT THE DISCIPLINE OF THE LORD (Heb 12:5-6): The LXX translation is quoted by the NT writer of Hebrews to encourage the Jewish believers (Heb 12:5,6). This TRUTH is so important to NOT FORGET (like the recipients of the epistle to the Hebrews 12:5) when you are going through the trial. You must remember that God's chastening is always MOTIVATED by PERFECT LOVE & is given for instruction & education (Dt 8:2, 3) to grow us in GRACE & the KNOWLEDGE of our Lord Jesus Christ (2Pe 3:18) (1Pe 1:6,7 Jas 1:2,3,12 for value of discipline) God's DISCIPLINE should not be ignored, resented, or resisted. God's chastening ALWAYS flows from His loving heart! Satan the liar will try to get us to doubt (DOUBT = UNBELIEF) God's character & His goodness in the midst of the DISCIPLINE. But that is when we must choose to see the end result BY FAITH (1Pe 1:7). We must take God at His Word for He Who promised is faithful. His Word here clearly says God's discipline is not to be DESPISED. See Ps 119:67, 71 94:12 tells us the TRUTH about God's DISCIPLINE and the trials He allows or sends into our life. FAITH hears that TRUTH & acts on that TRUTH, not on how it FEELS...discipline may (will) make us feel sorrowful (Heb 12:11 1Pe1:6). Bridges - Prosperity and adversity in their wise mixture and proportion form the present condition of man. Each is equally fruitful in opportunity of honoring the Lord; in prosperity—by the full consecration of our substance; in adversity—by a humble and cheerful submission to his dispensations. In prosperity it is well to expect the rod; ‘and suppose it be his pleasure let it not disatisfy thee, nor make thee either doubt of his gracious Providence, or out of impatience take any unlawful course to remove it from thee.’2 His “exhortation”—the Apostle reminds us—“speaketh to us as unto children.” And indeed, under no character does he approach so near to us, and endear himself so closely to us, as that of a Father. Most precious at all times, especially under correction, is the privilege of adoption—My son. Too often, while we guard against an error on the right hand, we forget one not less hurtful on the left; like the man who feels he cannot go too far from the precipice on the one side, and rushes into some fearful hazard on the other. The middle path is the right path. Doubtless the Lord means his chastening to be felt. A leviathian iron-heartedness6 is the stubbornness of the flesh, not the triumph of the spirit; a frame most offensive to him, and most unseemly for the reception of his gracious discipline. To be as though no pain was felt or cared for; sullenly to “kick against the pricks,” and to dare God to do his worst—this is indeed to despise his chastening. But pride will lift up the head, stiff and unbending: many a stroke does it require to bring it down. Yet alas! this is not the sin only of the ungodly. Do we not often see the child of God in an undutiful spirit? He then cares little whether his father smiles or frowns. The chastening is lightly passed over. He considers only second causes, or immediate instruments. He is irritated by looking at the rod, rather than at the hand that inflicts it.2 He shrinks from searching into the cause. He disregards his Father’s loving voice and purpose. Hence there is no softening humiliation, no “acceptance of the punishment of iniquity;”4 no child-like submission; no exercise of faith in looking for support. Is not this to despise the chastening of the Lord? But while some despise the hand of God as light, others “faint” under it as heavy. They are weary of his correction. Beware of yielding to heartless despondency or fretful impatience. Resist hard and dishonorable thoughts of God.7 Their very admission spreads destruction. Very apt are we to judge amiss of our Father’s dealings; to neglect present duty;9 to cherish a morbid brooding over our sorrows; to forget our title and privilege of adoption;11 or in obstinate grief to “refuse to be comforted” with the “hope of the end.” And is not this to be weary of his correction? We must here remark, that the rules imply much more than their negative meaning. Instead of despising—reverence—the chastening of the Lord. Let it be a solemn remembrance to thee, that thou art under thy Father’s correction. Instead of being weary of it, hang upon his chastening hand, and pour thy very soul into his bosom. Kiss the rod.15 Acknowledge its humbling, but enriching, benefit. Expect a richer blessing from sustaining grace, than from the removal of the deprecated affliction.17 After all we must add, that chastening is a trial to the flesh; yet overruled by wonder-working wisdom and faithfulness to an end above and contrary to its nature. So that eyeing God in it, we see it to be love, not wrath; “receiving,”19 not casting out. We are thus better with it than without it; nay—we could not be without it for our soul’s salvation. Faith understands the reasons of the discipline;21 acknowledges it as a part of his gracious Providence, and the provision of his everlasting covenant;23 waits to see the end of the Lord; and meanwhile draws its main support from the seal of adoption. He corrects whom he loves, and because he loves—the son in whom he delighteth. He “rejoiceth over his child to do him good,” and as a wise and affectionate father, he would not suffer him to be ruined for want of correction. It is correction—this is for our humbling. It is only correction—this is our consolation, the intolerable sting of penal infliction is removed. Here then the child has rest indeed!3 The rod is now meekly—yea—thankfully borne, because it is in the hand of One, supreme in wisdom as in love, who knows the time, the measure, and the effectual working of his own discipline.5 The child compares his affliction with his sin, and marvels not that it is so heavy, but that it is so light. He knows that he more than deserves—that he needs it—all. ‘O God, I have made an ill use of thy mercies, if I have not learnt to be content with thy correction.’ Should then he, at any dark season ask—“If it be so, why am I thus?”—you are thus, because this is your Father’s school—his training discipline for heaven.9 He loves thee so well, that he will bestow all pains upon thee. He will melt thee in his furnace, that he may stamp thee with his image. He would make thee “partake of his holiness,”11 that thou mightest partake of his happiness. But unless thou enter into his mind thou wilt—so far as thou canst—defeat his purpose and lose the benefit—a loss never to be told! Look then well into the dispensation.13 Every rod is thy Father’s messenger, and he will not bear to have his messenger despised. Be anxious to “hear the rod, and who hath appointed it;” well “knowing that the Lord hath not done without cause all that he hath done.”15 Be more concerned to have it sanctified than removed; yea, above all things deprecate its removal, until it has fully wrought its appointed work. We can but admire that considerate dispensation, which uses these “light afflictions” as the means of deliverance from the most deadly evil. And should flesh and blood rebel—should the earthly tabernacle shake with “the blow of his hand”—yet shalt thou bless him throughout eternity, that even by this crushing discipline he should accomplish his most merciful purpose. Meanwhile, give him unlimited confidence, and if some steps of the way are hid, wait and “see the end.”18 Watch for the first whispers of his will—the first intimation of his Providence—the guidance of his eye. Many a stroke will thus be saved to thy peace and quietness. Never forget that this is a golden opportunity, requiring for its due improvement much study, prayer, and retirement; that no communion is so close—so endearing—so fruitful—as with a chastening God; that we delight in a sense of his love in the midst, yea in the very form, of his chastening, that never have we such a full manifestation of his character and perfections; that what we have before learnt in theory, we here learn experimentally; and what we have before imperfectly understood, is here more fully revealed.2 OR LOATHE HIS REPROOF (Pr 6:23 Ps 94:12 Rev 3:19 Job 5:17 2Ti 3:16): William Arnot - A Fatherly Word on Fatherly Correction “My son, despise not thou the chastening of the Lord; neither be weary of his correction: for whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.”—3:11, 12. THIS passage is taken entire out of the Old Testament, and inserted in the New (Heb. 12:5, 6). I have seen the crown of our present Sovereign. It is studded all over with jewels, bright jewels of various hue. The eye can scarcely rest upon it for radiance. Some of these jewels have been found and fashioned in our own day; others have been taken from the crowns which English monarchs wore in ancient times; but the gems that have been taken from an ancient crown, and inserted in the newest, are as bright and as precious as those that were never used before. Jewels are neither dimmed by time, nor superseded by fashion. A prince will wear an old one as proudly as a new. Such are these words, these tried and pure words, spoken of old by the Spirit in Solomon, and recalled for use by the same Spirit in Paul. This word of God liveth and abideth for ever. The king who uttered it at first has passed away with all his glory like the grass. The kingdom which he swayed is blotted out from the map of the nations. The temple where they may have been read to the great congregation has been cast down. Jerusalem became a heap. But these words of Solomon remain at this day bright and pure like the jewels on the crown he wore. The very gems that sparkled in the diadem of David’s son, appear again reset in a circlet of glory round the head of David’s Lord. Heaven and earth shall pass away, but none of these precious words shall fail. In quoting the words from the Old Testament, Paul perceived, and pointed out a tender meaning in the form of the expression, “my son.” That formula occurs often in the Proverbs, and a careless reader would pass it as a thing of course. Not so this inspired student of the Scripture: he gathers a meaning from the form of the word before he begins to deal with its substance; the exhortation, he says, “speaketh unto you as unto children.” Incidentally we obtain here a lesson on the interpretation of Scripture. Some would confine themselves to the leading facts and principles, setting aside, as unimportant, whatever pertains merely to the manner of the communication. By this method much is lost. It is not a thrifty way of managing the bread that cometh down from heaven. Gather up the fragments, that none of them be lost. We give no license to the practice of building precious doctrines upon conceits and fancies, while there are solid foundations at hand laid there for the purpose of bearing them. We do not want any of your word; but we must have all that is the Lord’s, great and small alike. We need every word that proceedeth out of the mouth of God to live upon. Take and use all that is in the word, but nothing more. “My son.” The Spirit in Paul recognised this as a mark of God’s paternal tenderness, and used it as a ground of glad encouragement to desponding believers. Of design, and not by accident, was the word thrown into that form, as it issued at first from the lips of Solomon. God intended thereby to reveal Himself as a Father, and to grave that view of his character in the Scripture as with a pen of iron and the point of a diamond, that the most distant nations and the latest times might know that as a father pitieth his children, so the Lord pitieth them that fear Him. Some men raise a debate about inspiration, whether every word be inspired, or only some; but there was no such idea in Paul’s mind. Not only the main propositions, but the incidental tone and cast of the language is understood to express the mind of God. We should not allow one jot or tittle of this word to pass away through our hands as we are using it. Turning now to the matter of this text, understand by chastening, in the meantime, any affliction, whatever its form or measure may be. The stroke may fall upon your own person,—your body, your spirit, or your good name; it may fall on those who are dearest to you, and so wound you in the tenderest spot; it may fall upon your substance to sweep it away, or on your country to waste it. Whatever the providence may be that turns your joy into grief, it is a chastening from the Lord. Taking, in the first place, this more general view of chastening or rebuke, we observe that the command regarding it is twofold: 1. Do not despise it; 2. Do not faint under it. There are two opposite extremes of error in this thing, as in most others; and these two commands are set like hedges, one on the right hand, and another on the left, to keep the traveller from wandering out of the way. The Lord from heaven beholds all the children of men. He sees that some, when afflicted, err on this side, and some on that; the stroke affects those too little, and these too much. 1. “Despise not.” It means to make light of anything; to cast it aside as if it had no meaning and no power. The affliction comes on, and the sufferer looks to the immediate cause only. He refuses to look up to the higher links of the chain; he refuses to make it the occasion of communion with God. The disease comes upon him: it is a cold or a bruise; it has been neglected, and so aggravated; but the doctor has prescribed such a remedy, and he expects it will soon give way. The loss in business comes: he feels the uneasiness—it may be, the affront. He has grief for his own loss, and indignation against others; but he was in a fair way, and might have succeeded, if such an article had not suddenly fallen in price, or such a man had not become bankrupt. The bereavement comes: nature sheds bitter tears a while, and nature by degrees grows easy again. All this, what is it, and what is the degree of its guilt? It is specifically atheism: it is to be “without God in the world.” The Father of our spirits touches us by certain instruments which are at his command; and we refuse to look up and learn from the signs on his countenance. We forbid not the consideration of instruments and secondary causes. Let them be observed, and the remedies which they suggest applied; but do not stop there. Do not finish off with these dumb messengers whom the Lord sends; they are sent for the very purpose of inviting you to a conference, secret and personal, with himself. When you smart under the chastening, acknowledge the Lord. He is not far from every one of us. He speaks to us as to children. He means thereby to represent himself as a Father. In that character he alternately visits us with mercy and judgment. He gives us life, and breath, and all things; he also at other times rebukes and bereaves. He takes it ill to be overlooked in either capacity. He is a jealous God. He will not allow idols to intercept the homage of his creatures; so also he is jealous, and his jealousy will burn like fire, if you give to his servants, whether diseases, or stormy winds, or mercantile convulsions, the regard which is due to himself—your regard when success makes you happy, or when grief weighs you down. Do not meet sorrow by a mere hardihood of nature. Let your heart flow down under trouble, for this is human: let it rise up also to God, for this is divine. 2. “Faint not.” This is the opposite extreme. Do not be dissolved, as it were—taken down and taken to pieces by the stroke. Do not sink into despondency and despair. You should retain presence of mind, and exercise all your faculties. Both extremes, when traced to their fountain-head, spring from the same cause—a want of looking to God in the time of trouble. If the bold would see God in his afflictions, he would not despise; if the timid would see God in them, he would not faint. As in other cases, the two opposite errors branch off originally from the same path, and converge upon it again. Truth goes straight over the hill Difficulty between. Godliness is profitable unto all things: it humbles the proud, and lifts up the lowly: it softens the hard, and gives firmness to the feeble. The middle way is the path of safety. Be impressed by the stroke of the Lord’s hand, but not crushed under it. Let your own confidence go, but lay hold on the arm of the Lord, that you may be kept from falling. Let the affliction shut you out from other helps, and up to the help that is laid on the Mighty One. “Whom the Lord loveth he chasteneth.” We must not suppose from this that the trouble which a man endures on earth is the mark and measure of God’s love. It is not a law of the kingdom of heaven that those who suffer most from God’s hand are furthest advanced in his favour. Hitherto we have considered the afflictive stroke simply as a suffering; but it is specifically in “chastening” that the love lies, and all suffering is not chastening. It means fatherly correction for the child’s good; the word indeed signifies “education.” God, the ruler of the universe, permits suffering to fall on all men indiscriminately: but the God of mercy stands by to make the suffering love’s instrument in training every dear child. The same stroke may fall on two men, and be in one case judgment, in the other love. “In vain have I smitten your children: they received no correction” (Jer. 2:30). All were “smitten,” but they only obtained paternal correction who in the spirit of adoption “received” it as such. You may prune branches lying withered on the ground, and also branches living in the vine. In the two cases the operation and instrument are precisely alike; but the operation on this branch has no result, and the operation on that branch produces fruitfulness, because of a difference in the place and condition of the branches on which the operation was performed. In his comment on this text, Paul charges the Hebrew Christians with having “forgotten” it. He lays it expressly at their door as a fault, that this word of God was not hidden in their hearts, and ready in their memories. It is expected of Christians, in New Testament times, that they know, and remember, and apply the lesson of the Old Testament. When they forgot it, He who spoke it at first, repeated it again, accompanied with a complaint that their forgetfulness made the repetition necessary. The warning has often been given, and it is needed yet, that terror in time of trouble may be no true repentance. The profligate, the vain, or the worldly has been laid low on a sick-bed. So near has death come, that the very shadow of the judgment-seat fell cold and dark over his heart, and took all the light out of his former joys. He grieves now that he has sinned so much. He resolves that if he recover he will fear God, and seek a Saviour. After quivering for a time between death and life, he gets the turn toward the side of time, and enters on another lease of life. The breezes of summer, and the exercise of returning strength, refresh again his pallid cheek, and rekindle his sunken eye. The affliction is over. The fear of death departs, and with it the repentance which it had brought. He returns to his pleasures again. He brings disgrace upon the holy name of Jesus, and provokes God to give him over. He deals by the Almighty as little children do by ghosts—cower down in breathless terror of them at night, and laugh at them when the daylight returns. He “will mock when their fear cometh!” But unspeakably precious to dear children are the corrections of a Father’s love, all these abuses notwithstanding. It is one of the finest triumphs of faith, when, in time of affliction, a Christian gets fresh confidence in a Saviour’s love. How sweet it is to lay your besetting sins and characteristic shortcomings beneath the descending stroke, and count it so much gain when they are crushed! It may well encourage a believer to be patient in the furnace, to see that some of the dross is separating, and coming away. Not a drop too much will fall into the cup of the redeemed, and it will all be over soon. Lord, pity our weakness! Lord, increase our faith! George Lawson - Proverbs 3:11. This exhortation, like many of the others, speaks to us as unto children; and it is a piece of ingratitude in the children of wisdom to forget it, by suffering it to be obliterated from their memories, or to produce no practical influence‡. We are here warned against despising divine rebukes, or fainting under them. The rebukes of providence are despised, when persons regard not the supreme hand that afflicts; when they consider not the design of God in afflicting; or when, through stupidity of mind or hardness of heart, they neglect to comply with it. This is a great affront to God. It is as if a child should say to his father when he strikes him, ‘I do not care, do with me what you will, I shall behave no better than I have done.’ Ahaz was a very wicked man, but nothing shewed the stubbornness of his heart so much, as his walking contrary to God, when he sent sore distress upon him*. God’s people may fall into this sin, sleeping like Jonah amidst the storm that God sends to testify his displeasure with them. But those whom he loves, he will awaken out of their sleep; and this he sometimes does by terrible tempests of outward calamity or of inward terror, sufficient to rouse them from the deepest slumber. As the lively Christian is thankful for the least mercy, so the afflictions which others despise are improved by him as calls to serious thought. Afflictions may be despised in another sense, which seems to agree better with the argument used in the following verse. Men despise them, when they do not value them as necessary and useful. We need afflictions, and yet we are ready to think that they might be very well spared, and the work designed by them effected by gentler means. This notion is to be rejected by us with abhorrence, because it implies a reflection upon the wisdom and love of our heavenly Father, who does not afflict willingly, nor grieve the children of men; though now for a season, if need be, he afflicts them, because the beneficial consequences are far more than sufficient to counterbalance the pain of it. The original word often signifies to abhor. Weariness under the divine correction is another common fault, which we must avoid with care. Our hearts must not fret against the Lord, nor suffer reflecting thoughts to spring up, for God never exceeds the due measure in distressing us. No ingredient is poured into the cup of affliction, but by infinite wisdom and grace; nor shall the rod of Jehovah rest upon the lot of the righteous, longer than need requires. Weariness will make the heart to sink like a stone, and produce harsh suspicions of the divine goodness. It will disqualify the mind for relishing the consolations of God, and answering the designs of the Almighty. To keep our minds from fainting, let us consider who it is that corrects us. It is the Lord, and all flesh must be silent before him, and receive what evils he is pleased to appoint, with reverence and resignation. It is the Lord, let him do unto us what seemeth good in his sight. He is excellent in judgment, and in plenty of justice, and cannot do wrong to any of his creatures. But it is a sweeter consideration, that he is a Father, and chastens us in love. Attending God's School Proverbs 3:11, 12 C R Wood Introduction: These verses are an expanded quote of Job 5:17, and they summarize and explain the whole book of Job. Verse 11 traces Job?s problem, and verse 12 has his answer to it. These verses, however, explain far more than Job. They explain the whole realm of problems, afflictions, etc., and show us how God wants us to handle them. I. Attitude A. The proper understanding of chastening 1. Its nature is schooling 2. This involves chastening and all problems, etc., that come our way B. The proper response to chastening 1. Despise not the chastening of the Lord a. Do not view it resentfully b. Do not fail to pay it heed c. Do not fail to learn from it d. Do not dread God and His dealings 2. Be not weary of His correction (Hebrews 12:5, 6) (?faint?) a. Do not judge amiss the Father?s dealings b. Do not neglect present duty c. Do not cherish morbid brooding over sorrows d. Do not refuse to be comforted Summary: No matter what comes in God?s school, we are not to despise it nor faint under it. II. Assurance A. Chastening is correction 1. God is not necessarily punishing us; He is trying to correct us 2. It is the correction of the family, not the school or prison B. Chastening (correction) is a sign of God?s love 1. It is a sign of sonship a. There can be no closer relationship ? correction is an integral part b. He that escapes affliction may well question his adoption 2. He only corrects those whom He loves C. Chastening (correction) is for our good 1. It is designed to ?straighten us out? a. To make us like what He wants us to be b. To keep us from the harm of evil 2. It has specific purposes a. It is individual ? to show us our corruption b. It is educational c. It is tailored to our needs ? Adam?s self-will, pride, independence, waywardness ? and designed to break our negative traits 3. It is handled perfectly by God a. The fittest time b. The surest, gentlest means c. The most considerate measure d. The most effective instruments Summary: We can bear up properly under chastening because we have these three great assurances: it is correction; it is a sign of God?s love; it is for our good III. Applications A. Honor God with everything 1. Honor prosperity by giving of your substance (vv. 9, 10) 2. Honor chastening and affliction by giving your submission B. Seek to avoid the necessity of chastening 1. Watch for first whispers of His will 2. Look for intimations of His providence 3. Seek the guidance of His eye C. When it comes, accept it as part of the relationship 1. Reverence it as a sign you are under His hand 2. Expect a rich experience of His sustaining grace 3. Do not look at the rod; look at the hand that wields it D. Examine every trial to see if there is correction in it 1. Not all His classes are corrective 2. Each should be examined 3. Seek to determine what is being corrected 4. Act upon it immediately so it can stop the pressure E. Keep faith in time of affliction 1. Understand why He chastens ? to correct 2. Acknowledge it as part of His gracious dealings with you Conclusion: The pain of suffering sometimes keeps us from seeing what God is doing in our lives. Sometimes He melts us in the furnace so He can stamp us with His own image. He wants us to partake of His holiness so we can partake of His happiness. If we compare our chastening with our sin, is it not a marvel that it is not heavier? When God Corrects Us Read: Proverbs 3:5-18 Do not despise the chastening of the Lord, nor detest His correction. —Proverbs 3:11 Solomon warned us not to lean on our own understanding (Prov. 3:5). That implies we are prone to make mistakes in judgment. And how we hate having our mistakes corrected! Some people detest correction so much that their main goal in life seems to be attempting to avoid or hide all their mistakes. But let’s be practical. Correction, if well received, can save us a lot of grief. A personal experience told by Eugene Peterson illustrates the value of correction. With his lawn mower tipped on its side, Eugene struggled to remove the blade so he could sharpen it. When his biggest wrench wouldn’t budge the nut, he slipped a 4-foot length of pipe over the wrench handle for more leverage. When that failed, he started banging on the pipe with a huge rock. Finally his neighbor pointed out that the threads on the bolt went the other way. When Eugene reversed his exertions, the nut turned easily. He said, “I was saved from frustration and failure.” Are you forcing your life in the wrong direction? Welcome the correction of your heavenly Father, who delights in you. Trust His wisdom instead of your own, and He will redirect your life. That’s a promise! (Prov. 3:6). THINKING IT THROUGH What are some practical ways Proverbs 3 gives us to learn God's wisdom? What rewards are promised if we heed this advice? Proverbs 3:12 For whom the LORD loves He reproves, Even as a father corrects the son in whom he delights. KJV Proverbs 3:12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth. Septuagint - on gar agapa kurios paideuei (3SPAI) mastigoi (3SPAI: lit. as beating w. a lash or whip flog, scourge, whip Mt10.17; fig. of God's corrective punishment chastise, punish severely QUOTED IN Heb12.6) de panta huion on paradechetai (3SPMI:accept, acknowledge (as correct) Ac16.21; w. a pers. as obj. receive, welcome, accept Ac15.4). LXE for whom the Lord loves, he rebukes, and scourges every son whom he receives. Proverbs 29:17. De. 8:5. Ps. 103:13. George Lawson - Proverbs 3:12. For whom the LORD loves He reproves, Even as a father, the son in whom he delights. He intends, not to destroy but to reform, and correction is one of those privileges that belong to the family of God. Christ himself, though a Son in an infinitely higher sense than we, though altogether free from the need of correction, yet learned obedience by the things which he suffered. Christ was the first-born among many brethren, and we are predestinated to be conformed to him in sufferings and in holiness, and the sorrows which we endure are means appointed for making us partakers of God’s holiness. Earthly fathers correct their children, in order to drive away folly from them; and that misguided lenity which withholds the rod, is but cruelty in disguise. Now, we yield reverence and submission to earthly parents; how much more do we owe it to that heavenly Father, who exercises love infinitely wiser and greater than theirs! He knows the greatest afflictions have not so much bitterness as the least sin, and he loves his children too well to spare correction, when it is requisite to purge away their sin. The best commentary we can have on this text, is that given by Paul in his epistle to the Hebrews*. Did we understand it aright, we should bless God for correction, as well as for smiles; and the wormwood and the gall of our miseries would be turned into honey and the honey-comb. Whatever corrections the children of God suffer, they are still happy, and it is our duty to believe them so. Behold, happy is the man whom God correcteth! Nothing can make that person unhappy who is possessed of wisdom, as the inspired philosopher tells us in the next part of this chapter. In it he again recommends wisdom to our esteem and pursuit, Proverbs 2:13–26. Proverbs 3:13 How blessed is the man who finds wisdom And the man who gains understanding. KJV Proverbs 3:13 Happy is the man that findeth wisdom, and the man that getteth understanding. is the. Proverbs 4:5–9; 8:32–35. 1 Ki. 10:1–9, 23, 24. Ec. 9:15–18. getteth. Heb. draweth out. Proverbs 2:4; 18:1. How ironic that this verse was composed into a hymn to be sang at the funeral of Charles Darwin, one who did inestimable damage to the "WISDOM" of God & whose "understanding" led to the deception of millions who bought into (by faith) the myth of evolution to the denigration of the omipotence and grandeur of the Creator of all. Irony indeed. (see story under "wisdom") BENEFITS OF BIBLE STUDY: Pr 3:13-26: 1). Blessed (makarios --fully satisfied: happiness depends on what "happens"; blessedness depends on Jesus!) 2). Wisdom (sophia) 3). Understanding (phronesis- purpose, intent, prudence) 4). Nothing one desires compares (Profit & gain & precious 2 Pet 1:4 ) 5). Long life 6). Riches & honor 7). Pleasant ways, peaceful paths 8). Tree of life (man's part = must be taken hold of) 9). Happiness (man's part = must be held fast) 10). Life to one's soul (man's part = not to let them depart from our sight, keep- or guard-- them) 11). Adornment to one's neck 12). Enabled to walk securely w/o stumbling (2 Pet 1:10) 13). No FEAR of things that cause others to FEAR including increasing wickedness Bridges - Who does not admire this glowing picture of happiness? Yet cold and barren is admiration without an interest in the blessing. The happy man has found a treasure—possibly when he least expected it—under the chastening of the Lord. David and Manasseh5 found—as who hath not found?—‘God’s house of correction to be a school of instruction.’ Under all circumstances, however, prayerful diligence in the heart of wisdom ensures success. The naturally wise man is a fool in heavenly wisdom. The man of prayer getteth understanding, drawing it out to light, as out of the hid treasure. We wonder not at the merchantman’s concentrated interest, at his untiring toil.9 But here the wise man, though himself enriched with the merchandise of fine gold—points out to us a better merchandise. It is the search for “the pearl of great price”—more precious than rubies, yea, than all things that could be desired. So the apostle judged. So upon a trial he found it. All the world’s shew—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.” Never will solid happiness be known without this singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer—the half-seeker—falls short. Determined perseverance wins the prize.2 Geroge Lawson - Proverbs 3:13. How blessed is the man who finds wisdom, And the man who gains understanding. Where shall wisdom be found, and who is the man that getteth understanding? Wisdom is to be found in the Bible, and in Christ, who is revealed in it. The Scriptures are able to make us wise unto salvation, through faith which is in Christ Jesus. All the treasures of wisdom are hid in him, and he communicates this precious gift by his word and Spirit, to those who apply to him for this purpose. And while they diligently make use of the prescribed means, they increase in wisdom, and with it their happiness increases too. None can tell how happy the man is that finds wisdom. They are accounted happy who possess large quantities of gold, or silver, or precious stones; but these lose all their value when brought into comparison with this heavenly treasure. Emily loved the New York Times crossword puzzles. Her boyfriend Bill wanted a unique way to propose to her. So he enlisted the help of crossword composer Will Short. On the appointed day, Bill took Emily to breakfast. He read the sports section while she started filling in her puzzle. Soon she began to notice some amazing "coincidences." "Bill," she said, "My name is in here." Then, "Your name is in here too!" Soon phrases like "a modest proposal" and "Will you marry me?" emerged. Emily looked at Bill in astonishment. And she said yes. The Bible may seem like a puzzle to us. We struggle through it, hoping to find wisdom for life's questions. Solomon understood that struggle. But he knew the search for wisdom was well worth it. He wrote, "Happy is the man who finds wisdom, and the man who gains understanding; for her proceeds are better than the profits of silver, and her gain than fine gold. She is more precious than rubies, and all the things you may desire cannot compare with her" (Pr3:13-15). In the Bible, God talks to us–and about us. Persistent, prayerful study produces great personal rewards. So take time to search the Word. You'll discover the treasures of God's wisdom. –HWR William Arnot - Making a Fortune “Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.”—3:13–15. WISDOM and understanding should be received here in the same sense as that in which they occurred and were expounded in the second chapter. It is wisdom in its highest view; wisdom in regard to all the parts of man’s being, and all the periods of his destiny. This wisdom is embodied in the person of Christ, as light is treasured in the sun, but thence it streams forth in all directions, and glances back from every object on which it falls. He is the wisdom of God, and by the Spirit in the Scriptures, he is made unto us wisdom. In him the glory that excelleth is; and when our eyes are opened we shall behold it there, as the glory of the Only-begotten of the Father, full of grace and truth. Saving wisdom is a thing to be “found” and “gotten:” it is not required of us that we create it. We could not plan, we could not execute a way of righteous redemption for sinners. We could not bring God’s favour down to compass men about, and yet leave his holiness untainted as it is in heaven. This is all his own doing; and it is all done. All things are now ready. When we are saved, it is by “finding” a salvation, already complete, and being ourselves “complete in him.” But while we are not required to make a salvation, we are expected to seek the salvation which has been provided and brought near. The command of God is attached to his promise, and together they constitute his blessed invitation, “Seek, and ye shall find.” It will be a fearful thing to come short of eternal life, thus completed and offered, from sheer want of willingness to seek. “How shall we escape if we neglect so great salvation?” 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, above the brightness of this world’s sun. The gift is free, and an unspeakable gift it is. Bear in mind that religion is not all and only an anxious fearful seeking: it is a getting too, and a glad enjoying. It is blessed even to hunger for righteousness; but a greater blessing awaits the hungerer, he shall be filled. The seeker may be anxious, but the finder is glad. “Happy is the man that findeth.” It is a great glory to God, and a great benefit to a careless world, when a follower of Christ so finds salvation, as to rejoice in the treasure. When the new song comes from the mouth of the delighted possessor, many shall observe the change, and shall fear, and trust in the Lord (Psalm 40:3). The joy of the Lord becomes a disciple’s strength, both to resist evil and to do good. Those who, by finding a Saviour, have been themselves admitted into peace and joy, have the firmest foothold, and the strongest arm, to “save with fear” when it becomes needful to pull a neighbour out of the fire (Jude 23). Wisdom is compared and contrasted with other possessions; it is “merchandise.” There is a most pleasant excitement in the prosecution of mercantile enterprise; it gives full play to all the faculties. Those who prosecute it as a class have their wits more sharpened than other sections of the community. The plans are contrived, and the calculations made; the goods are selected, purchased, loaded, and dispatched; and then there is a watching for favourable winds. After all is clear at the custom-house, and the ship beyond his view, the owner left on shore may be seen to turn frequently round as he walks leisurely in the evening from his counting-house to his dwelling. He is looking at the vane on the steeple, or the smoke from the chimneys, or any object that will indicate the direction of the wind. His mind is fixed on the probable position of the ship, and his imagination vividly pictures its progress down the channel. He strains mentally after it, as if he could thereby aid its speed. If a photograph of his soul could be taken at the moment, it would be found that his spirit bent towards the distant ship, as the keen curler seems by his attitude to direct the course of the stone that he has launched until it reach the mark. Next day he scans the newspapers to learn whether similar exports are flowing to the same market. Every succeeding day some new aspect of the object presents itself, until the result of the adventure is known. He makes much of it, and so he should; whatever a man does, he should do well. But meantime, what of the merchandise for a more distant country than that to which his goods are going—what of the traffic for eternity? Are there no careful calculations, no instinctive longings, no vivid imaginings, as to its condition and progress? Are your minds never filled with glad anticipations of its success, or anxious fear of its miscarriage! Do you watch those symptoms which indicate its prosperity or decay? This merchandise is better and more gainful than any other. The world contains not any such promising field for speculation. It opens up a richer and surer market than any port of time. In that region there is never any glut. He to whom you make consignment is ever faithful. What you commit to him he will keep until that day. He is wise that winneth souls; his own first, and then others. There is no gain to be compared with this: it is a treasure that cannot be taken away. Thieves cannot penetrate its storehouse; moth and rust do not corrupt the goods of those who are rich towards God. It often happens that a merchant amasses a large fortune by the labour of many years, and then loses all by a single unfortunate speculation. Some dark tales hang on these catastrophes—too dark for telling here. When such a crash comes, the wonder of the neighbourhood, passing from mouth to mouth, is, why did he not lay up his fortune, when it was realized, in some place of safety? But, alas, where is that place? It lies not within the horizon of time. All the riches that can be laid up here will soon take wings and fly away. If we do not invest in heaven, we shall soon be poor; for the earth, and the things therein, will be burnt up. The prosperous merchant must soon put on “the robe which is made without pockets;” and he is destitute indeed, if he have not the true riches in eternity before him, for all other possessions he must leave behind. By our own lips, and our own deeds shall we be condemned; if, being all energy for time, we be all indolence for eternity—if we fill our memory with mammon, and forget God. Wisdom Seekers Read: Proverbs 3:1-18 Blessed are those who find wisdom. —Proverbs 3:13 niv Every spring colleges and universities hold commencement ceremonies to celebrate the success of students who have completed their studies and earned their degrees. After the students cross the stage, these graduates will enter a world that will challenge them. Just having academic knowledge won’t be good enough. The key to success in life will be in wisely applying everything they have learned. Throughout Scripture, wisdom is celebrated as a treasure that is worth seeking. It is better than riches (Prov. 3:13-18). Its source is God, who alone is perfectly wise (Rom. 16:27). And it is found in the actions and attitude of Jesus, in whom “all the treasures of wisdom” are found (Col. 2:3). Wisdom comes from reading and applying the Scripture. We have an example of this in the way Jesus applied His knowledge when He was tempted (Luke 4:1-13). In other words, the truly wise person tries to see life from God’s point of view and chooses to live according to His wisdom. What’s the payoff for this kind of life? Proverbs tells us that wisdom is like sweetness of honey on the tongue (Prov. 24:13-14). “Blessed are those who find wisdom” (Pr 3:13 niv). So seek wisdom, for it is more profitable than silver or gold! Lord, strengthen my resolve to live by the wisdom that comes only from You. Give me the discernment to live all of life from Your point of view that I might know the blessings of a life lived wisely. Proverbs 3:14 For her profit is better than the profit of silver And her gain better than fine gold. KJV Proverbs 3:14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. Proverbs 2:4; 8:10, 11, 19; 16:16. 2 Chr 1:11, 12. Job 28:13–19. Ps. 119:72, 111, 162. Mat. 16:26. Phi. 3:8, 9. Re. 3:18. George Lawson - Proverbs 3:14. For its profit is better than the profit of silver, And its gain than fine gold. 15 She is more precious than jewels; And nothing you desire compares with her. Silver is much esteemed by men, and gold is almost adored by them. Rubies are still more precious, and perhaps there are some things still preferred to these shining stones. But none of them all are to be named in one day with wisdom; and he has no true judgment of the real value of things, who would give a grain of true wisdom for a mountain of diamonds. Earthly riches are for the body, wisdom is for the soul; the former may enrich a man for the space of threescore and ten years, the latter for numberless millions of ages. Gold and rubies are the true riches in the eyes of erring mortals, wisdom and grace in the eyes of Christ; and if we follow his judgment, the diseased beggar Lazarus was incomparably happier than the rich man who was clothed with purple, and who fared sumptuously every day. A venerable father, when he saw Rome in its splendour, took occasion to contemplate the ineffable glories of the celestial city, compared with which Rome itself was but a pitiful village. The Scripture teaches us, when we are charmed with the lustre of earthly riches, to consider how incomparably these are surpassed by the excellency of wisdom. He is not a true Christian who would not wish to be rich in faith rather than in silver and gold; for every one that partakes of heavenly wisdom is enlightened by the Spirit of God, and disposed, in his judgment of the value of things, to listen to the instructions of God in his word. The excellency of wisdom further appears in the gifts she bestows. She is a munificent princess, holding in both hands the richest presents, to be given to her servants. Proverbs 3:15 She is more precious than jewels; And nothing you desire compares with her. KJV Proverbs 3:15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. more. Proverbs 8:11; 20:15; 31:10. Mat. 13:44–46. all. Ps. 63:3; 73:25, 26. Ro. 8:18. Willaim Arnot - A Lengthened Day, and a Pleasant Path “Length of days is in her right hand.… Her ways are ways of pleasantness, and all her paths are peace.”—3:16, 17. 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 more wicked the life the earlier its close;” if this, unmixed, unmodified, were the law, the moral government of God would be greatly impeded, if not altogether subverted. Wickedness shortens life; but God’s government is moral—it is not a lump of mere materialism. He will have men to choose goodness for his sake and its own; therefore a slight veil is cast over its present profitableness. Some apparent anomalies are permitted to try them that are upon the earth. Here is an example that often occurs. A stray drunkard lives to a great age: all the neighbourhood know it: it is trumpeted at every carousal: the hoary debauchee, who has survived all the saints of a parish, is triumphantly pointed to by younger bacchanals as evidence that a merry life will keep death long at bay. On the supposition that a certain measure of power were conceded to Satan, he could not lay it out in any way that would secure a greater revenue to his kingdom, than to give a long term of life to one profligate in every county. By means of that one decoy, he might lure a hundred youths to an early grave and a lost eternity. Individual cases of long life in wickedness are observed, and fastened on, and exaggerated by the vicious, to prove to themselves that their course is not a shorter road to the grave; and yet it is a law—a law of God—in constant operation, that every violation of moral law saps, so far, the foundations of the natural life. It is most interesting, and at the same time unspeakably sad, to observe how much more easily satisfied men are with evidence when they are about to risk their souls, than when they propose to risk their money. Investigations have been made of late years into the effect of intemperate habits on the length of life, not with a view to moral lessons at all, but simply in search of a basis for pecuniary transactions. It is expressly intimated that occasional drinkers are included in the calculations as well as habitual drunkards, and the tables exhibit among them a frightfully high rate of mortality. Out of a given number of persons, and in a given number of years, where 110 of the general population would have died, there died of the drinkers 357. Of persons between the ages of twenty-one and thirty, the mortality among drinkers was five times greater than that of the general community.* Life Assurance Societies proceed upon these facts and laws. A young man will risk his life and his soul on the lie that his fast life is consistent with a long life; but let him try to effect a life assurance on himself, and he will find that the capitalist will not intrust his money on such a frail security. Drunkenness is selected by the agents of assurance societies for their calculations, and mentioned here for illustration, not that it is more sinful before God, or more hurtful to life than other vices, but simply because it is of such a palpable character that it can be more easily observed and accurately estimated. Others, if human eyes could trace them, would give the same result; but they are trackless, like a serpent on the rock, or an eagle in the air. We are accustomed to the idea that the end of a good man’s course is happy. We are well aware that when the pilgrim gets home he will have no more sorrow; but does not the journey lie through a wilderness from the moment when the captive bursts his bonds till he reach the overflowing Jordan, and, in the track of the High Priest, passing through the parted flood, plant his foot firmly on the promised land? It does; it traverses the desert all its length, and yet the path is pleasant notwithstanding. To the honour of the Lord be it spoken, and for the comfort of his people, not the home only, but also the way thither, is pleasantness and peace. Those who have not trod it count it dreary. Those who see what it wants, and have not tasted what it is, naturally think that however safe the home to which it leads the traveller at last, it must make him in the meantime of all men most miserable. Those who abide in Egypt, by its flesh-pots and its river, may pity the host of Israel marching through a land not sown; but Israel, in the desert though they be, get their bread and their water sure from day to day; all the more sweet to their taste that the water leaps in their sight at the Father’s bidding from a barren rock, and the bread is rained from heaven around their tents. The pilgrim who flees from Egypt at God’s command, and closely follows then the guiding pillar, will go safe and sweetly over. The young lion may suffer hunger, but they who wait upon the Lord shall not lack any good. In the keeping of his commandments there is great reward. The path is peace, although storms rage all around it, if there be peace in the heart of the traveller. The peace of God keeping the heart within will beam out on the untrodden way, and gild its jagged sides with gladness. The path of the justified is like the shining light: from the first struggling twilight it grows in beauty until it culminate in day. The path is peace: eye hath not seen, nor ear heard, what the home will be. George Lawson - Proverbs 3:16. Long life is in her right hand; In her left hand are riches and honor. A happy life extended to old age is given to the lovers of wisdom; or if cut off in the midst of their days, they are no losers. They cannot even in this case complain that God is unfaithful to his promise, for in another world they enter on a state of life which excels the present as much in value as in duration. If a man promises to give us threescore and ten acres of ground in a barren country, and instead of them gives us ten thousand in a fruitful soil, watered by the river of God, and blessed by the smiles of heaven, he is not worse, but a great deal better than his word. Riches and honour are given in the same sense as length of days. When Solomon testified his high regard for wisdom, God bestowed upon him the riches and glory of this world. But experience taught Solomon that these things did not make him wiser, or better, or happier. Let us, from the history of the wise man, learn to implore the accomplishment of this promise in a spiritual sense. There are eternal treasures and unfading diadems reserved for the wise in another world. There they will be so rich, that the streets of their city of habitation are paved with pure gold,—so honourable, that they shall sit with Christ himself on his throne. But great as are the advantages, splendid as are the honours which wisdom confers, the world is generally prejudised against it, and prepossessed with the idea of its being burdensome and unpleasant. Worldly pleasure appears so desirable, so essential indeed to human happiness, that for this sole reason multitudes abhor the thoughts of becoming religious. In order to remove this mischievous prejudice, Solomon assures us, that religion is not less conducive to pleasure than it is to honour and wealth. Proverbs 3:16 Long life is in her right hand; In her left hand are riches and honor. KJV Proverbs 3:16 Length of days is in her right hand; and in her left hand riches and honour. Length. ver. 2; Proverbs 4:10. Ps. 21:4; 71:9. 1 Ti. 4:8. and. Proverbs 4:6–9; 8. and. Proverbs 4:6–9; 8:18–21. 1 Ki. 3:13. Mar. 10:30. 1 Co. 3:21–23. 2 Co. 6:10. Bridges - Behold this heavenly Queen dispensing her blessings on the right hand and on the left! Her right hand presents the promise of both worlds—the rich enjoyment of this world’s lawful comforts4 and the yet higher joy of serving the Lord and his church—a privilege, for which the apostle was content for a while to be detained from heaven. Add eternity to the balance—length of days, without end—and the amount sets at naught all computation. Her left hand offers riches and honor, so far as may be for her children’s good; yet, in their highest splendor, only a feeble picture of her more “durable riches” and of the honor of a heavenly crown. But what say we of her ways? Often is she described ‘as a sullen matron, who entertains her followers only on sighs and tears; so that to obtain the joys of the next life, we must bid eternal adieu to the contents of this life; that we must never more expect a cheerful hour, a clear day, a bright thought to shine upon us.’ This is the world’s creed. And hence their wish—“Torment me not before the time.” But this must be a slander of the great forger of lies to deter us from wisdom’s ways. They must be ways of pleasantness, because—“Thus saith the Lord.” And if we feel them not to be so, we know them not. The man of pleasure utterly mistakes both his object and his pursuit. The only happiness worth seeking is found here; that which will live in all circumstances, and abide the ceaseless changes of this mortal life. The ways may be thorny, painful, dark and lonely. Yet how does the sunshine of reconciliation beam upon their entrance! Every step is lighted from above; strewed with promises; a step in happiness; a step to heaven. Wisdom’s work is its own reward—strictness without bondage.9 God rules children, not slaves. They work neither from compulsion, nor for hire; but from an ingenuous principle of love and gratitude to their Benefactor; filial delight in their Father. Pleasant therefore must be the labor—yea—the sacrifices, of love; short the path, cheerful the way, when the heart goes freely in it. It is saying far too little, that the trials of these ways are not inconsistent with their pleasantness. They are the very principles of the most elevated pleasure. ‘The verdict of Christ,’ says Dr. South, ‘makes the discipline of self-denial and the cross—those terrible blows to flesh and blood—the indispensable requisite to the being his disciples.’ And yet, paradoxical as it may appear, in this deep gloom is the sunshine of joy. For if our natural will be “enmity to God,”2 it must be the enemy to our own happiness. Our pleasure, therefore, must be to deny, not to indulge, it. Never are we more happy, than in the mortification of sinful appetites, that only “bring forth fruit unto death.” Even what may be called the austerities of godliness are more joyous than “the pleasures of sin.” Far better to cross the will, than to wound the conscience. The very chains of Christ are glorious.4 Moses endured not “his reproach” as a trial. He “esteemed it as a treasure—greater riches than the treasures of Egypt.” Never do we so enjoy the comfort of our principles as when we are making a sacrifice for them. Hannah yielded up her dearest earthly joy. But did she sink under the trial? Did she grudge the sacrifice? She took up her song, and prayed, and said—“My heart rejoiceth in the Lord;” while—to shew that none serve him for naught—for one child that was resigned, five were added.7 In fact, the world see only half the prospect. They see what religion takes away. But they see not what it gives. They cannot discern that, while it denies sinful, it abounds in spiritual, pleasure. We drudge in the ways of sin. But we “shall sing in the ways of the Lord.” But ways of pleasantness are not always safe. Yet all wisdom’s paths are peace. The deadly breach is healed. The cloud vanishes. Heaven smiles. And peace, the Saviour’s last bequest, is realized even in the heat of “this world’s tribulation.” “The feet are shod” for the rugged path “with the preparation of the Gospel of peace.”10 The subjugation of the will—the sorrow of contrition—the weariness of the cross—all end in peace. Yet nothing can make wisdom’s ways palatable to a carnal mind. “They that are after the flesh do mind the things of the flesh;” so that—as “they cannot please God,” God’s ways cannot please them. Nor again—though wisdom’s ways are ways of pleasantness—are wisdom’s children always happy. Sometimes a naturally morose temper gives a gloomy tinge to religion. Professors forget, that it is no matter of option, whether they should be happy or not; that it is their obligation, no less than their privilege to be so; that the commands of God on this duty carry weight, and demand obedience. The prophets in the burst of their rapture search heaven and earth, bring forth the most beautiful objects of nature; nay—call the inanimate creation into glowing sympathy with the joys of the Gospel.2 The character of the servants of God—especially in affliction4—sets a seal to this rejoicing spirit. Is then thy happiness clouded? Has there not been some deviation from wisdom’s paths? Does not thy God call thee to search—to humble thyself—to return? Lastly—to the glory, beauty, and fruitfulness of wisdom, the Paradise of God alone can furnish the full counterpart. ‘The tree of life was the means ordained of God for the preservation of lasting life and continual vigor and health, before man sinned. So true wisdom maintains man in the spiritual life of God’s grace, and the communion of his Spirit.’ Once our way was barred up, and none could touch her.8 Now our way is open to her in a better paradise. We “sit down under her shadow with great delight.” Her branches bend down upon this world of sin and misery. Her clusters hang within the reach of the youngest child, and “the fruit is sweet to the taste.”10 For what is so refreshing as near communion with God; access to him; boldness in his presence; admission to his most holy delight? And if the earthly shadow and fruit be so rich, what will be “on the other side of the river”—her monthly fruits—her healing leaves! And yet only the weeping, wrestling soul can lay hold upon the beloved object, and embrace it in despite of all the enemy’s struggle to loosen the grasp.13 And even when Almighty power has enabled us to lay hold; the same continual miracle of grace—the same continually renewed effort of faith—is needed to retain it. There must be “continuance in the ways”15—“settled—rooted and grounded.” “Keeping the works” holding the beginning of our confidence steadfast “unto the end.”17 Happy is every one that retaineth her. The promises are “to him that overcometh.” God honors perseverance in the weakest saint. What think we of this lovely description of wisdom’s blessings? It is no fancy picture, but Divine reality. Rest not, till thy heart is filled with its substance. Take it to the Lord in prayer, and ere long, thou shalt rejoice in thy portion. Proverbs 3:17 Her ways are pleasant ways And all her paths are peace. KJV Proverbs 3:17 Her ways are ways of pleasantness, and all her paths are peace. ways of. Proverbs 2:10; 22:18. Ps. 19:10, 11; 63:3–5; 112:1; 119:14, 47, 103, 174. Mat. 11:28–30. all. Ps. 25:10; 37:11; 119:165. Is. 26:3; 57:19. Lu. 1:79. Ro. 5:1. Phi. 4:8, 9. George Lawson - Proverbs 3:17. Her ways are pleasant ways, And all her paths are peace. Call not religion Marah, but call her Naomi, for she is in every respect desirable. True, indeed, it is no rare occurrence to find a religious man leading an unpleasant life, but this is to be ascribed to his own mistakes and dispositions, and not to religion, than which nothing tends so much to render the present life a scene of happiness. It is pleasant to enter into wisdom’s ways by believing on Christ. It is pleasant to go on in these paths, by walking in him who is the new and living way. In God’s presence is that fulness of joy into which those travellers shall enter at the termination of their journey. Even now some drops of those rivers of pleasure that are with him enter into their souls, and give them more delight than the highest earthly enjoyments can impart to those whose portion is in this life. It will readily be admitted, that some of wisdom’s ways are pleasant; but are they all so? Yes, all her paths are peace itself, for the work of righteousness, as well as the effect of it, is peace. There is peace and pleasure in repentance, which is sweetened by the apprehension of God’s mercy in Christ; so that the true penitent enjoys more satisfaction in one hour’s mourning, than the votary of worldly pleasure in twenty years’ carnal gratification. There is pleasure in self-denial, for he that practises it knows that he is the true self-seeker; and of this he is assured by the word of Christ*. There is pleasure and peace in bearing the cross of Christ, for it is made light by the Spirit of Christ, and the prospect of sharing with him in his glory†. There is pleasure and peace in tribulations, because when they abound, consolations abound much more by Christ‡. There is peace in fighting the Lord’s battles against the mightiest enemies, for the Christian soldier fights under the banner of the Prince of Peace. His feet are shod with the preparation of the gospel of peace. The God of peace will bruise every enemy under his feet. More exquisite is that pleasure which the subjugation of one sinful affection produces, than that which results from the gratification of a thousand.—Should the Christian be called to die a violent death, there is peace in his latter end, as we find there was in the death of the good Josiah when he fell in battle. The pleasures of the world are like the gleams of a wintry sun, faint, and feeble, and transient. The pleasures of religion are satisfying and eternal. The calamities of this life are not able to interrupt, far less to destroy them. This is verified in the experience of every one whose soul is under the lively influence of that faith which constitutes an essential part of religion. David, though in deep waters, yielded not to desponding thoughts, believing that the Lord would yet command his loving-kindness; though about to walk through the valley of the shadow of death, he saw no ground for the fear of evil. All the exercises, all the privileges, all the hopes of religion, are full of pleasure. Even the trials to which religious men are exposed afford pleasure, if not whilst they are felt, at the farthest when they come to a period||. Such is the pleasure and peace with which wisdom is attended, that, Proverbs 3:18 She is a tree of life to those who take hold of her, And happy are all who hold her fast. KJV Proverbs 3:18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. LXE She is a tree of life to all that lay hold upon her; and she is a secure help to all that stay themselves on her, as on the Lord. The "tree of life" in Eden (Ge2:9; 3:24) is used four times in Proverbs (Pr3:18; 11:30; 13:12; 15:4) as a symbol of spiritual blessing. The first and definitive figure calls it the divine wisdom--which in the final analysis, is none other than the Creator Himself, the Lord Jesus Christ. George Lawson - Proverbs 3:18. She is a tree of life to those who take hold of her, And happy are all who hold her fast. Nothing in the present state of the creation is sufficient to furnish out a proper emblem of the happiness that wisdom affords, and therefore the wise man goes back to the state of the world under innocent Adam, comparing the delights of religion to the fruits of the tree of life. For the sin of Adam we were driven from Paradise, and our approach to the tree of life in the midst of the garden for ever prevented. But a second Adam has opened our way to a better paradise, in which is the tree of life that bears every month twelve manner of fruits. The branches of this wide-spreading tree bend down to this lower world, and those that are wise unto salvation sit under its shadow with great delight, while its fruit is sweet to their taste. If we wish to eat of these delicious and soul-reviving fruits, we must take fast hold of wisdom, and keep that hold against all the enemies that would tear it from us. To wisdom we must cleave with purpose of heart, when the devil and the world would persuade us to forego some part of truth or duty, or to make some small compliance with sin, in order to serve some worldly end*. “To him that overcometh, [i.e. to him that keepeth Christ’s works unto the end,] will he give to eat of the tree of life which is in the midst of the paradise of God†.” To all the great things that have been said of wisdom, let us add the glory which belongs to wisdom, as it appears in creation and providence. Proverbs 3:19 The LORD by wisdom founded the earth, By understanding He established the heavens.Proverbs 11:30; 13:12. Ge. 2:9; 3:22. Re. 22:2. KJV Proverbs 3:19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. Septuagint - ho theos te sophia ethemeliosen (themelioo: 3SAAInd: Heb 1:10) ten gen hetoimasen (hetoimazo: 3SAAI: He prepared the world even as Christ is even now preparing a place in Heaven for His followers: Jn14:2-3 ) de ouranous en phronesei (phronesis: Lu1:17: ability to govern one’s own life wisely; a skill and carefulness in dealing with one’s own resources.) Lord. Proverbs 8:27–29. Ps. 104:24; 136:5. Je. 10:12; 51:15. John. 1:3. established. or, prepared. Henry