Proverbs 2:3
Verse
Context
Sermons







Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Instead of כּי אם there is an old אל תקרי (Note: Regarding this formula, see Strack's Prolegomena, pp. 66-70.) (read not so, but thus), כי אם (if thou callest understanding mother), which supposes the phrase כי אם (lxx) as traditional. If אם were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Pro 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Pro 18:6), invitest her to thee (Pro 9:15). The ק of בּקּשׁ is, with the exception of the imper. (e.g., בּקּשׁוּ), always without the Dagesh. Pro 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Pro 2:14, Job 3:22 (Ewald, Sprche, p. 49). חפשׂ (חפּשׂ), scrutari, proceeds, as חפס shows, from the primary meaning of a ditch, and is thus in its root-idea related to חפר (to dig, search out). In the principal clause of Pro 2:5 the 'יראת ה, as Psa 19:10, is the fear of Jahve as it ought to be, thus the reverence which is due to Him, the worshipping of Him as revealed. 'ה and אלהים are interchanged as קדשׁים and 'ה at Pro 9:10. דּעת is knowledge proceeding from practice and experience, and thus not merely cognition (Kenntnis), but knowledge (Erkenntnis). The thoughts revolve in a circle only apparently. He who strives after wisdom earnestly and really, reaches in this way fellowship with God; for just as He gives wisdom, it is nowhere else than with Him, and it never comes from any other source than from Him. It comes (Pro 2:6) מפּיו (lxx erroneously מפּניו ylsuoe), i.e., it is communicated through the medium of His word, Job 22:22, or also (for λὀγος and πνεῦμα lie here undistinguished from one another) it is His breath (Book of Wisdom 7:25: ἀτμὶς τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόῤῥοια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής); the inspiration (נשׁמת) of the Almighty (according to Job 32:8) gives men understanding. In Pro 2:7, whether וצפן (Chethı̂b) or יצפּן (Kerı̂) is read, the meaning is the same. The former is the expression of the completed fact, as ἡτοίμασεν, Co1 2:9, and is rightly preferred by lxx and Syr., for one reluctantly misses the copula (since the thought is new in comparison with Pro 2:6). לישׁרם should be written with the accent Dech. The Chokma-word (besides in Proverbs and Job, found only in Mic 6:9 and Isa 28:29) תּוּשׁיּה is a Hiphil formation (with the passing over of into , as in תּוּגה) from הושׁה (whence the pr. names יושׁה and יושׁויה) = (Arab.) wasy and âsy, to re-establish, to advance, Hiph. of ישׁה = ושׁה, to stand, and thus means furtherance, i.e., the power or the gift to further, and concretely that which furthers and profits, particularly true wisdom and true fortune. (Note: I was formerly in error in regarding the word as a Hophal formation, and in assigning to it the primary signification of being in a state of realized existence, of reality, in contradistinction to appearance only. The objection of J. D. Michaelis, Supplem. p. 1167, Non placent in linguis ejusmodi etyma metaphysica, etc., does not apply here, since the word is a new one coined by the Chokma, but all the shades of meaning are naturally derived from the fundamental signification "furtherance" (cf. Seneca, Deus stator stabilitorque est). "תושׁיה, from Arab. âsy and wasy, to further by word and deed, to assist by counsel and act, to render help, whence the meanings auxilium, salus, and prudens consilium, sapientia, easily follow; cf. Ali's Arab. proverb, "He furthers thee, who does not trouble himself about thee.") The derivation from ישׁ (Pro 8:21) is to be rejected, because "the formation would be wholly without analogy, so much the more because the י of this word does not represent the place of the ו, as is seen from the Arab. l-ys and the Syr. lyt" (Fl.); (Note: The Arab. ‛aysa (almost only in the negative la-ysa = לא ישׁ), of the same signification as ישׁ, with which the Aram. אית (איתי) is associated, presupposes an ‛âsa (= ‛âssa), to be founded, to found, and is rightly regarded by the Arabs as an old segolate noun in which the verbal force was comprehended.) and the derivation of ושׁה = שׁוה, to be smooth (Hitzig), passes over without any difficulty into another system of roots. (Note: The Arab. wsy and swy are confounded in common usage (Wetstein, Deutsch. Morgenl. Zeitschr. xxii. 19), but the roots וש and שו are different; וש and אש, on the contrary, are modifications of one root.) In the passage under consideration (Pro 2:7), תּוּשׁיּה signifies advancement in the sense of true prosperity. The parallel passage 7a clothes itself in the form of an apposition: (He) a shield (מגן, n. instr. of גּנן, to cover) for הלכי תּם, pilgrims of innocence (Fl.), i.e., such as walk in the way (the object-accus., as Pro 6:12, for which in Pro 10:9 בּ) of innocence. תּם is whole, full submission, moral faultlessness, which chooses God with the whole heart, seeks good without exception: a similar thought is found in Psa 84:12. לנצר, 8a, is such an inf. of consequence as להקשׁיב (Pro 2:2), and here, as there, is continued in the finite. The "paths of justice" are understood with reference to those who enter them and keep in them; parallel, "the way of His saints" (חסיד, he who cherishes חסד, earnest inward love to God), for that is just ארח־צדקה (Pro 12:28): they are הלכי צדקות (Isa 33:15). Instead of the Mugrash, the conjunctive Tarcha is to be given to ודרך.
Jamieson-Fausset-Brown Bible Commentary
Yea, if--literally, "When if," that is, in such a case. knowledge--or, "discrimination." understanding--as in Pro 2:2.
John Gill Bible Commentary
Yea, if thou criest after knowledge,.... Of God, Christ, and the Gospel; not only bow the ear and bend the mind to these things, but importunately and fervently pray for them; not only attend the ministry of the word by men, but cry to God to give the Spirit of wisdom and revelation in the knowledge of divine and spiritual things; which supposes some sense of a want of it, an hearty desire for it, having some apprehension of the worth and value of it; and that it is to be had, as there is indeed great reason to hope for and expect it, Jam 1:5; and liftest up thy voice for understanding; for Christ, who is understanding as well as wisdom, Pro 8:14; or rather for an understanding of the Gospel and the mysteries of it, which men do not naturally understand; and for which there must be an understanding given, or the eyes of the understanding must be enlightened; or Christ, by his spirit and grace, must open the understanding, that it may understand these things; which is granted to those who lift up their voice in prayer for it.
Proverbs 2:3
The Benefits of Wisdom
2if you incline your ear to wisdom and direct your heart to understanding, 3if you truly call out to insight and lift your voice to understanding, 4if you seek it like silver and search it out like hidden treasure,
- Scripture
- Sermons
- Commentary
Fear of God
By Harold Vaughan2.9K53:30Fear Of GodPRO 2:3In this sermon, the speaker addresses the issue of people's short attention spans and their preference for violent and entertaining content. He questions the kind of people who would find pleasure in watching others being harmed. The speaker argues that the root cause of violence and destruction is a lack of the fear of God. He emphasizes the importance of studying and meditating on the Bible, as well as gathering together with fellow believers to strengthen one another. The speaker challenges the audience to rise above religious mediocrity and become diligent seekers of God, striving to develop a deep reverence for Him and rejecting sinful thoughts and actions.
Be My Strong Habitation
By Hans R. Waldvogel2.2K26:30HabitationPRO 2:3In this sermon, the speaker emphasizes the need for humility and teachability in our spiritual journey. He highlights the danger of relying on our own knowledge and spirituality, urging listeners to surrender to Jesus Christ as the true source of life. The speaker encourages a deep longing for wisdom and understanding, emphasizing the importance of seeking God's guidance. He also warns against the dangers of pride and self-reliance, sharing examples of how God sometimes allows drastic measures to lead His people to repentance.
Loving God With All Our Mind
By Mike Bickle131:02:13Loving GodThe Power of the MindPRO 2:3MRK 12:30ROM 12:2Mike Bickle emphasizes the importance of loving God with all our mind, explaining that this involves engaging our thoughts through meditation on the Word, seeking revelation from the Holy Spirit, and processing our past and future with a biblical perspective. He highlights that our emotions are influenced by our thoughts, and by deliberately setting our minds on God's truth, we can cultivate a deeper love for Him. Bickle encourages believers to actively pursue a vision for their spiritual future, as this shapes their present relationship with God. He warns against the dangers of an unharnessed mind and the necessity of renewing our thoughts to align with God's will.
7 Ways to Fear God and Live
By Shane Idleman1140:27Fear Of GodTransformation through ReverencePSA 34:7PSA 112:1PRO 2:3PRO 9:10PRO 14:27ECC 12:13MAT 10:28Shane Idleman emphasizes the critical need for the fear of God in our lives, asserting that it can transform individuals, families, and even nations. He outlines seven ways to fear God and live, highlighting that this reverence leads to wisdom, influences decisions, restrains evil, and ultimately brings blessings. Idleman passionately argues that a true understanding of God's holiness and righteousness is essential for genuine worship and obedience, which in turn fosters a vibrant relationship with Him. He warns against the dangers of living without the fear of God, urging listeners to seek Him earnestly and embrace His transformative power. The message calls for a revival of the fear of God in churches and society to restore moral integrity and spiritual vitality.
William Bramwell
By David Smithers0PSA 27:8PRO 2:3AMO 5:4MAT 7:7HEB 11:6JAS 4:8David Smithers preaches on the life of William Bramwell, a man who passionately sought after God, spending hours in prayer and intercession, driven by a fervent love for God and a deep concern for eternity. Bramwell's intense prayer life led to revival, healing, and salvation of many, as he wept over the lost and tirelessly preached the Gospel. His success was a result of his unwavering hunger for Jesus, challenging believers to seek God with all their hearts to experience true revival and the fear and knowledge of God.
Spiritual Discernment
By A.W. Tozer0Leadership in FaithSpiritual Discernment1SA 3:9PRO 2:3A.W. Tozer emphasizes the urgent need for spiritual discernment among Christians, particularly leaders, in a time when Bible knowledge is abundant yet moral insight is lacking. He points out that this deficiency may be a significant cause of the decline in true Bible religion. Tozer calls for the emergence of Christian leaders with prophetic vision who can navigate the complexities of faith and discern good from evil. He warns that without such leaders, the spiritual state of the generation may deteriorate further, and acknowledges that those who speak truth may face persecution. Ultimately, he highlights the importance of seeking an understanding heart to fulfill God's purpose.
This Body Fashioned Anew
By C.H. Spurgeon0PSA 119:66PRO 2:31CO 2:14PHP 4:8HEB 5:14John MacArthur emphasizes the importance of spiritual discernment, which is the ability to distinguish divine truth from error and half-truths, essential for the Christian life. The writer describes discernment as the power to see beyond what is evident to the average mind, enabling one to differentiate between truth and falsehood, virtue and vice, good and evil. The sermon highlights the need for believers to cultivate discernment through the study and application of Scripture, enabling them to distinguish light from darkness, truth from error, and righteousness from unrighteousness.
April 20. 1678. Redeem the Hour.
By Jane Lead0PRO 2:3MAT 24:42JHN 16:131TH 5:61PE 5:8Jane Lead preaches about the urgency of redeeming the Spirit's day before the great Tribulation comes, emphasizing the importance of understanding God's work in this day. She highlights the need for a clear mind and a purified heart to discern the secret things revealed by the Lord, with a caution to continually seek and inquire through the Holy Spirit. Lead stresses the necessity for the Heaven-born Spirit to listen attentively to God's words, as it leads to spiritual growth and fulfillment. She compares the daily labor for physical food to the importance of seeking eternal nourishment for our spiritual well-being, warning against neglecting our spiritual calling to avoid being caught unprepared when the Night comes.
True Seeing
By Norman Grubb0PRO 2:31CO 2:14PHP 1:9HEB 4:12Norman Grubb delves into the intricate discernment between good and evil, emphasizing that only the mature, through practice and experience, can truly distinguish between the two. He connects this concept to Hebrews 4:12, highlighting how the Word of God is sharp and powerful, capable of penetrating deep into the soul and spirit, revealing the subtle differences within. This verse suggests that the Word of God operates at such a profound level that it can separate even the soul from the spirit, showcasing the depth of its discerning power.
The Things Which God Has Prepared for Those Who Love Him
By J.C. Philpot0PRO 2:3PRO 20:27JHN 3:121CO 2:9EPH 3:18J.C. Philpot preaches about the deep mysteries of God's divine truth, emphasizing that the things prepared for those who love God are beyond human comprehension and can only be revealed by the Spirit. He highlights the ignorance and insensitivity of many towards eternity, contrasting the infidel class, outwardly religious by circumstance, and those with a form of godliness but denying its power. Philpot delves into the character of those who love God, the prepared blessings like redemption and justification, the revelation of Christ and heavenly glory, and the Spirit's search into the deep things of God in a believer's heart.
Thomas Myerscough (1858-1932)
By Keith Malcomson0PRO 2:3PRO 16:3ACT 1:81CO 12:4EPH 4:11COL 3:162TI 2:152TI 4:2HEB 13:71PE 4:10Keith Malcomson reflects on the forgotten Pentecostal pioneer, Thomas Myerscough, highlighting his strategic labor in God's purpose, his journey of seeking the baptism in the Holy Spirit, and his significant impact on the early Pentecostal movement through Bible teaching and leadership. Myerscough's dedication to studying the Scriptures, leading to the establishment of a Pentecostal center in Preston and a thriving church, showcases the power of deep searching of the Word and strong Bible teaching in building a spiritual community. His role in forming the Assemblies of God of Great Britain and Ireland and his contributions to hymnals and Pentecostal conventions demonstrate his wisdom, leadership, and commitment to spreading the Gospel.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Instead of כּי אם there is an old אל תקרי (Note: Regarding this formula, see Strack's Prolegomena, pp. 66-70.) (read not so, but thus), כי אם (if thou callest understanding mother), which supposes the phrase כי אם (lxx) as traditional. If אם were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Pro 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Pro 18:6), invitest her to thee (Pro 9:15). The ק of בּקּשׁ is, with the exception of the imper. (e.g., בּקּשׁוּ), always without the Dagesh. Pro 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Pro 2:14, Job 3:22 (Ewald, Sprche, p. 49). חפשׂ (חפּשׂ), scrutari, proceeds, as חפס shows, from the primary meaning of a ditch, and is thus in its root-idea related to חפר (to dig, search out). In the principal clause of Pro 2:5 the 'יראת ה, as Psa 19:10, is the fear of Jahve as it ought to be, thus the reverence which is due to Him, the worshipping of Him as revealed. 'ה and אלהים are interchanged as קדשׁים and 'ה at Pro 9:10. דּעת is knowledge proceeding from practice and experience, and thus not merely cognition (Kenntnis), but knowledge (Erkenntnis). The thoughts revolve in a circle only apparently. He who strives after wisdom earnestly and really, reaches in this way fellowship with God; for just as He gives wisdom, it is nowhere else than with Him, and it never comes from any other source than from Him. It comes (Pro 2:6) מפּיו (lxx erroneously מפּניו ylsuoe), i.e., it is communicated through the medium of His word, Job 22:22, or also (for λὀγος and πνεῦμα lie here undistinguished from one another) it is His breath (Book of Wisdom 7:25: ἀτμὶς τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόῤῥοια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής); the inspiration (נשׁמת) of the Almighty (according to Job 32:8) gives men understanding. In Pro 2:7, whether וצפן (Chethı̂b) or יצפּן (Kerı̂) is read, the meaning is the same. The former is the expression of the completed fact, as ἡτοίμασεν, Co1 2:9, and is rightly preferred by lxx and Syr., for one reluctantly misses the copula (since the thought is new in comparison with Pro 2:6). לישׁרם should be written with the accent Dech. The Chokma-word (besides in Proverbs and Job, found only in Mic 6:9 and Isa 28:29) תּוּשׁיּה is a Hiphil formation (with the passing over of into , as in תּוּגה) from הושׁה (whence the pr. names יושׁה and יושׁויה) = (Arab.) wasy and âsy, to re-establish, to advance, Hiph. of ישׁה = ושׁה, to stand, and thus means furtherance, i.e., the power or the gift to further, and concretely that which furthers and profits, particularly true wisdom and true fortune. (Note: I was formerly in error in regarding the word as a Hophal formation, and in assigning to it the primary signification of being in a state of realized existence, of reality, in contradistinction to appearance only. The objection of J. D. Michaelis, Supplem. p. 1167, Non placent in linguis ejusmodi etyma metaphysica, etc., does not apply here, since the word is a new one coined by the Chokma, but all the shades of meaning are naturally derived from the fundamental signification "furtherance" (cf. Seneca, Deus stator stabilitorque est). "תושׁיה, from Arab. âsy and wasy, to further by word and deed, to assist by counsel and act, to render help, whence the meanings auxilium, salus, and prudens consilium, sapientia, easily follow; cf. Ali's Arab. proverb, "He furthers thee, who does not trouble himself about thee.") The derivation from ישׁ (Pro 8:21) is to be rejected, because "the formation would be wholly without analogy, so much the more because the י of this word does not represent the place of the ו, as is seen from the Arab. l-ys and the Syr. lyt" (Fl.); (Note: The Arab. ‛aysa (almost only in the negative la-ysa = לא ישׁ), of the same signification as ישׁ, with which the Aram. אית (איתי) is associated, presupposes an ‛âsa (= ‛âssa), to be founded, to found, and is rightly regarded by the Arabs as an old segolate noun in which the verbal force was comprehended.) and the derivation of ושׁה = שׁוה, to be smooth (Hitzig), passes over without any difficulty into another system of roots. (Note: The Arab. wsy and swy are confounded in common usage (Wetstein, Deutsch. Morgenl. Zeitschr. xxii. 19), but the roots וש and שו are different; וש and אש, on the contrary, are modifications of one root.) In the passage under consideration (Pro 2:7), תּוּשׁיּה signifies advancement in the sense of true prosperity. The parallel passage 7a clothes itself in the form of an apposition: (He) a shield (מגן, n. instr. of גּנן, to cover) for הלכי תּם, pilgrims of innocence (Fl.), i.e., such as walk in the way (the object-accus., as Pro 6:12, for which in Pro 10:9 בּ) of innocence. תּם is whole, full submission, moral faultlessness, which chooses God with the whole heart, seeks good without exception: a similar thought is found in Psa 84:12. לנצר, 8a, is such an inf. of consequence as להקשׁיב (Pro 2:2), and here, as there, is continued in the finite. The "paths of justice" are understood with reference to those who enter them and keep in them; parallel, "the way of His saints" (חסיד, he who cherishes חסד, earnest inward love to God), for that is just ארח־צדקה (Pro 12:28): they are הלכי צדקות (Isa 33:15). Instead of the Mugrash, the conjunctive Tarcha is to be given to ודרך.
Jamieson-Fausset-Brown Bible Commentary
Yea, if--literally, "When if," that is, in such a case. knowledge--or, "discrimination." understanding--as in Pro 2:2.
John Gill Bible Commentary
Yea, if thou criest after knowledge,.... Of God, Christ, and the Gospel; not only bow the ear and bend the mind to these things, but importunately and fervently pray for them; not only attend the ministry of the word by men, but cry to God to give the Spirit of wisdom and revelation in the knowledge of divine and spiritual things; which supposes some sense of a want of it, an hearty desire for it, having some apprehension of the worth and value of it; and that it is to be had, as there is indeed great reason to hope for and expect it, Jam 1:5; and liftest up thy voice for understanding; for Christ, who is understanding as well as wisdom, Pro 8:14; or rather for an understanding of the Gospel and the mysteries of it, which men do not naturally understand; and for which there must be an understanding given, or the eyes of the understanding must be enlightened; or Christ, by his spirit and grace, must open the understanding, that it may understand these things; which is granted to those who lift up their voice in prayer for it.