Proverbs 3:13














I. WISDOM COMPARABLE WITH THE MOST PRECIOUS THINGS. Silver, gold, precious stones, everything eagerly coveted and warmly prized by the senses and the fancy, may illustrate the worth of the pious intelligence. Every object in the world of sense has its analogy in the world of spirit. The worth of the ruby is due to the aesthetic light in the mind of the observer. But wisdom is the light in the mind itself.

II. WISDOM INCOMPARABLE WITH ALL PRECIOUS THINGS. For by analogy only can we put wisdom and precious minerals side by side, on the principle that mind is reflected in matter. But on the opposite principle, that mind is diverse from matter, rests the incomparableness of wisdom. Mere matter can breed nothing; spiritual force only is generative. When we talk of "money breeding money," we use a figure of speech. It is the mind which is the active power.

III. WISDOM MAY BE VIEWED AS THE BEST LIFE INVESTMENT. All the objects which stimulate human activity to their pursuit are derivable from this capital. Life in health and ample and various enjoyment, riches and honour, pleasure and inward peace; blessings that neither money nor jewels can purchase, are the fruit, direct or indirect, of the cultivation of the spiritual field of enterprise, the whole-hearted venture on this Divine speculation, so to say. For religion's a speculation; faith is a speculation in the sense that everything cannot be made certain; some elements in the calculation must ever remain undefined. (For further, see the early part of the chapter; and on ver. 17, South's 'Sermons,' vol. 1, ser. 1) The summary expression, "a tree of life," seems to symbolize all that is beautiful, all that is desirable, all that gives joy and intensity to living (comp. Proverbs 13:12; Proverbs 15:4). - J.

Happy is the man that findeth wisdom.
I. THE PLEASURES OF WISDOM.

1. Present happiness.

2. Lasting happiness.

II. THE PRECIOUSNESS OF WISDOM (vers. 14-18). Many figures are employed to set forth the preciousness of wisdom.

III. THE POSSESSION OF WISDOM.

1. Its reception (ver. 18). This laying hold implies earnestness and determination. Heavenly wisdom will never be the portion of the man who has "no heart to it" (Proverbs 17:16).

2. Its retention (ver. 21). The crown jewels in the Tower are guarded and closely watched. Iron bars exclude the stranger from a too near approach to them, and jealous eyes watch his movements as he is permitted to look at them. So let us guard the "Pearl of great price." The only hand that can hold fast the pearl of wisdom are those of "faith and love which is in Christ Jesus" (2 Timothy 1:13). Compare "The Lord... shall keep" (ver. 26).

IV. THE PATTERN OF WISDOM (ver. 19).

V. THE PURSUIT OF WISDOM.

(H. Thorne.)

It is a great mistake to suppose that the pious man is only to be blest; he is blest already.

I. PEACE OF CONSCIENCE. The possession of the entire world, with all its honours and pleasures, would be but a mockery to him who feels the lash of an accusing conscience. While on the other hand, to him who is at peace with himself there is a sweet and ample solace under whatever external evils may befall him. This peace, however, is not to be confounded with another state of mind nearly resembling it. There is a sense of security in regard to spiritual and eternal things which springs not from religion, but from the want of it. It results either from infidel or deistical principles; or from the power of sinful appetites and passions which shut out all serious thoughts; or from false ideas of the mercy of God; or, again, from men's most erroneous conceptions of their own character. How different the peace of the children of God! It is intelligent, and well-grounded, and Scriptural. It admits the existence of sin and punishment, of death and of hell. Truly pious men generally have profounder impressions of these realities than any others. But at the same time they look with faith to an all-sufficient Redeemer; and in the merits of His obedience and death they see ample reason for confidence and hope.

II. THE UNION OF INCLINATION AND DUTY. The pious have this characteristic, that they not only pursue the path of rectitude, but delight in it as being not merely their duty, but their choice. They have a new spiritual relish, which makes religious duties as attractive to them as books are to a scholar, as parade-day is to a soldier, or as gay amusements are to the children of fashion.

III. COMMUNION WITH GOD. The pious man withdraws from outward and worldly things; and seeks intercourse with his God. And who shall tell the joy and peace of the communion thus gotten? It is pure, heavenly, Divine.

IV. CONFIDENCE IN PROVIDENCE. One of the chief evils of this world is its uncertainty. Its fashion is continually passing away. Now, amid all these proverbial vicissitudes of this world, there is only one man who can walk with a charmed life, i.e., the wise or pious man. He knows not, nor does he want to know, what may befall him; but he is sure nothing shall happen to him which is not sent by a Divine hand, which is not wisely and kindly intended, and which shall not, in the end, minister to his eternal blessedness. How happy is the man who has found this wisdom; who can and does thus habitually regard God! How free from care and anxiety his bosom!

V. THE HOPE OF HEAVEN. Hope is often spoken of as the one great blessing of man which survived the ruins of the fall. There is, however, an objection sometimes offered to this statement. "If this be so," it is said, "then Christians ought to be distinguished by a uniform sense of contentment and peace; they should be the happiest of mortals: whereas frequently the reverse of this is the case." The objection is fair, and we purpose to answer it fairly. First, then, all professed Christians are not such in reality; and, of course, it is no wonder that nominal believers should have only nominal joy. But, secondly, many real children of God are constitutionally of a gloomy or desponding temperament. But, thirdly, a great many, of whom we may hope that the root of the matter is in them, feel and show but little of the happiness we have spoken of because of their weak faith and careless living. The most beautiful landscape conveys no pleasure to the man who does not see it. The largest promises mean nothing to him who does not know or believe that he has some title to them. And hence the disquietude of many of whom it would be harsh to say they had no interest in Christ.

(T. W. Chambers.)

I. ONE WAY OF LEARNING WISDOM (vers. 11, 12). By means of "the chastening of the Lord"; that is, of instruction through chastisement. There are some who will heed no other voice but this. Many a life that has been frivolous or selfish or indifferent to spiritual things has been led into the path of wisdom by affliction. God would not let chastening come unless we had something yet to learn. When it does come, therefore, it behoves us to listen patiently and reverently.

II. THE BLESSEDNESS OF WISDOM. This is expressed in the way which would mean most to an Oriental. To him things to be desired would be ornamental, like silver, fine gold, rubies (or pearls). And then he is allowed to let his imagination run riot. Let him think of anything in the world which he would like to possess very much, wisdom is still infinitely more to be desired. Why is it blessed to choose Wisdom? In her right hand is length of days. What man wants is life itself. The pursuit of wisdom tends naturally to give a man longer life. The wise man, who serves God in quietude and simplicity, has an even, regular habit of life which tends to longevity. In her left hand are riches and honour. We may not say that riches and honour always go to the good and never to the bad; but taking the world over, it pays to do right even from a worldly point of view. In the long run prosperity and honour go to those who deserve them. Where would you go to find those who truly enjoy life? To the epicure, the man of mental or bodily dissipation, the ungodly rich, the frivolous? Surely not. These lives do not contain the formula of peace.

III. THE SEAT OF WISDOM. It is in God. The man seeking wisdom looks up to Him whose superhuman wisdom is declared in every rain-drop and every grass-blade. Whoever earnestly wants to know how to live will somehow find his way to God.

IV. THE CONSEQUENCES OF RECEIVING WISDOM. They are such as life, grace, safety, peace. The life of wisdom of the Old Testament finds its fulfilment in the life of the soul in Jesus Christ. The value of the Christian life is made clear by taking up such things as are sometimes supposed to be disadvantageous in it and seeing how they are transformed into blessings. Such things as these are supposed to be unpleasant in it: its definite committal, outspoken avowal, sacrifice of pleasure, loss of independence, irksome duties. But the life which turns its own seeming disadvantages into positive enjoyments must be the pleasantest life. Such is the life of the soul in Christ, who is made unto us the wisdom of God.

(D. J. Burrell, D. D.)

of wisdom: — Here notice the writer's insight into the fundamental conception of human life.

I. LIFE AS A SCHOOL. The word "chastening" might be rendered "instruction." It means the dealing of God with the human soul as a teacher deals with his pupil. This idea relieves God of the charge that He is angry with His children when sorrows fall upon them. We are not to "despise" this instruction, not to "weary" at this correction.

II. THE BEST LESSON TO BE LEARNED IN THIS SCHOOL IS WISDOM. Not all in the school succeed in learning this. Wisdom is skill; it is enlightenment of the soul with respect to its relation to God and His world. It includes insight, judgment, and the highest qualities of the soul. With the richness of this inner life there comes true peace.

III. THIS WISDOM IS CREATIVE. "The Lord by wisdom hath founded the earth." Wisdom is creative in man. He is a generator of moral influence wherever he may be. Some persons are reserve forces of righteousness. Such influence is creative.

IV. THIS WISDOM BEGETS FAITH. It produces confidence in the unknown and untried. Knowledge of God, instead of creating doubt, inspires firmer hope and humble reliance. The further one sees into God's character the more serene and settled he is, because the progress in knowing God is progress in knowing goodness.

(E. S. Tead.)

Here are described the effects of wisdom upon the honour and happiness of human life.

I. IN EVERY PERIOD OF LIFE THE ACQUISITION OF KNOWLEDGE IS ONE OF THE MOST PLEASING EMPLOYMENTS OF THE HUMAN MIND. In youth there are circumstances which make it productive of higher enjoyment.

II. THE PURSUITS OF KNOWLEDGE LEAD NOT ONLY TO HAPPINESS, BUT ALSO TO HONOUR. To excel in the higher attainments of knowledge, to be distinguished in those greater pursuits which have commanded the attention and exhausted the abilities of the wise in every former age is perhaps of all the distinctions of human understanding the most honourable and grateful.

III. KNOWLEDGE IS AT BEST ONLY A MEANS TO AN END. Knowledge of every kind supposes some use to which it is to be applied.

1. To illustrate the wisdom and goodness of the Father of nature.

2. To secure the welfare of humanity. The benevolence of knowledge is of a kind as extensive as the race of man, and as permanent as the existence of society.

3. To improve our own minds.

(Archibald Alison, D. D.)

People
Solomon
Places
Jerusalem
Topics
Blessed, Bringeth, Discovery, Findeth, Finds, Forth, Gains, Gets, Getteth, Happiness, Happy, Makes, O, Obtaineth, Understanding, Wisdom
Outline
1. various exhortations
13. The gain of wisdom
27. Exhortation to goodness
33. the different state of the wicked and upright

Dictionary of Bible Themes
Proverbs 3:13

     6650   finding
     8367   wisdom, importance of
     8674   study

Proverbs 3:13-14

     4333   gold
     4363   silver
     5465   profit
     8463   priority, of faith, hope and love

Proverbs 3:13-15

     4342   jewels
     5591   treasure
     5974   value

Proverbs 3:13-16

     5413   money, attitudes

Proverbs 3:13-17

     6703   peace, divine OT

Proverbs 3:13-18

     4526   tree of life
     5028   knowledge, God source of human
     5481   proverb

Library
March 6. "Lean not unto Thine Own Understanding" (Prov. Iii. 5).
"Lean not unto thine own understanding" (Prov. iii. 5). Faith is hindered by reliance upon human wisdom, whether our own or the wisdom of others. The devil's first bait to Eve was an offer of wisdom, and for this she sold her faith. "Ye shall be as gods," he said, "knowing good and evil," and from the hour she began to know she ceased to trust. It was the spies that lost the Land of Promise to Israel of old. It was their foolish proposition to search out the land, and find out by investigation whether
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Secret of Well-Being
'My son, forget not my law; but let thine heart keep my commandments. 2. For length of days, and long life, and peace, shall they add to thee. 3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4. So shalt thou find favour and good understanding in the sight of God and man. 5. Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6. In all thy ways acknowledge Him, and He shall direct thy paths. 7. Be not wise
Alexander Maclaren—Expositions of Holy Scripture

The Gifts of Heavenly Wisdom
'My son, despise not the chastening of the Lord; neither be weary of His correction: 12. For whom the Lord loveth He correcteth; even as a father the son in whom he delighteth. 13. Happy is the man that findeth wisdom, and the man that getteth understanding. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16. Length of days is in
Alexander Maclaren—Expositions of Holy Scripture

October the Twenty-Eighth Pleasantness and Peace
"Her ways are ways of pleasantness, and all her paths are peace." --PROVERBS iii. 13-26. In the ways of the Lord I shall have feasts of "pleasantness." But not always at the beginning of the ways. Sometimes my faith is called upon to take a very unattractive road, and nothing welcomes me of fascination and delight. But here is a law of the spiritual life. The exercised faith intensifies my spiritual senses, and hidden things become manifest to my soul--hidden beauties, hidden sounds, hidden scents!
John Henry Jowett—My Daily Meditation for the Circling Year

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

A Sermon on the Boat Race.
In finding illustrations for our teaching at the river-side, we shall be in good company, for that manly preacher, Paul, had seen wrestlers and race-runners. It is true that then, athletics had not been disgraced by betting; and it is only of very late years that the struggle on the Thames has been polluted by gamblers. There are not a few who read our paper, who will be on the lookout to know as soon as possible, whether DARK OR LIGHT BLUE has won. For ourselves we care not, but we are anxious
Thomas Champness—Broken Bread

Let Then the Saints Hear from Holy Scripture the Precepts of Patience...
11. Let then the Saints hear from holy Scripture the precepts of patience: "My son, when thou comest to the service of God, stand thou in righteousness and fear, and prepare thy soul for temptation: bring thine heart low, and bear up; that in the last end thy life may increase. All that shall come upon thee receive thou, and in pain bear up, and in thy humility have patience. For in the fire gold and silver is proved, but acceptable men in the furnace [2647] of humiliation." [2648] And in another
St. Augustine—On Patience

Christ Teaching Liberality
If we should attempt to mention all the parables which Jesus spoke, and the miracles which he performed, and the many other lessons which he taught, it would make a long list. As we have done before we can only take one or two specimens of these general lessons which Jesus taught. We have one of these in the title to our present chapter, which is--Christ Teaching Liberality. This was a very important lesson for Jesus to teach. One of the sad effects of sin upon our nature is to make it selfish,
Richard Newton—The Life of Jesus Christ for the Young

Of Self-Surrender
Of Self-Surrender We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself. But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made
Madame Guyon—A Short and Easy Method of Prayer

Abandonment to God --Its Fruit and Its Irrevocability --In what it Consists --God Exhorts us to It.
It is here that true abandonment and consecration to God should commence, by our being deeply convinced that all which happens to us moment by moment is the will of God, and therefore all that is necessary to us. This conviction will render us contented with everything, and will make us see the commonest events in God, and not in the creature. I beg of you, whoever you may be, who are desirous of giving yourselves to God, not to take yourselves back when once you are given to Him, and to remember
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation
Thomas Watson—The Ten Commandments

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17),
J. W. McGarvey—The Four-Fold Gospel

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and
Leo the Great—Writings of Leo the Great

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble
Hugh Binning—The Works of the Rev. Hugh Binning

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they
Hugh Binning—The Works of the Rev. Hugh Binning

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above
Hugh Binning—The Works of the Rev. Hugh Binning

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

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