Verse-by-Verse Bible Commentary
Proverbs 4:7

Clarke's Commentary

Verse Proverbs 4:7. Wisdom is the principal thing — ראשית חכמה reshith chochmah, "wisdom is the principle." It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end HE was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood.

Get wisdom — Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavours should be directed.

And with all thy getting — Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord.

Get understanding. — Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught.

Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses.

Coverdale translates this whole verse in a very remarkable manner: "The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge." This is paraphrase, not translation. In this version paraphrase abounds.

The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdam; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint.

Instead of קנה חכמה keneh chochmah, get wisdom, the Complutensian Polyglot has קנה בינה keneh binah, get understanding; so that in it the verse stands, "Wisdom is the principle, get understanding; and in all this getting, get understanding." This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and De Rossi.

The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former.

Bridgeway Bible Commentary

Wisdom the inner guide (4:1-27)

The writer further instructs his ‘sons’ by passing on teaching that his own ‘father’ once gave him. The main point of that teaching was that, more than anything else, he was to get wisdom and insight (4:1-5). The first step in getting wisdom is the desire for it. Once obtained, wisdom will bring into the life of the possessor a new measure of security, honour and beauty (6-9).
By living according to God’s wisdom, people will have true freedom, and at the same time will be morally upright (10-13). They will not join in the evil deeds of those whose thoughts and actions are governed by the desire to do wrong (14-17). The more people do right, the better they understand life; the more they do wrong, the more confused their understanding becomes. Consequently, their mistakes become more frequent and more disastrous (18-19).
In addition to reminding themselves constantly of the instruction they have received, the disciples must keep their heart and mind, their whole inner person, in a state of moral and spiritual good health (20-23). Since the tongue and eyes can easily lead to wrongdoing, a person must control them through developing and maintaining right thinking and right attitudes (24-27).

Coffman's Commentaries on the Bible

THE SIXTH DISCOURSE

"Hear, my son, the instructions of a father, And attend to know understanding: For I give you good doctrine; Forsake ye not my law. For I was a son unto my father, Tender and only beloved in the sight of my mother. And he taught me, and said unto me: Let thy heart retain my words; Keep my commandments, and live; Get wisdom, get understanding; Forget not, neither decline from the words of my mouth; Forsake her not, and she will preserve thee; Love her, and she will keep thee. Wisdom is the principle thing; therefore get wisdom; Yea, with all thy getting get understanding. Exalt her, and she will promote thee; She will bring thee to honor, when thou dost embrace her. She will give to thy head a chaplet of grace; A crown of beauty will she deliver to thee."

In spite of the fact of these verses being delivered in the form of a father's instructions to a son, "The entire chapter may be read (and should be read) as though God was speaking to all men everywhere."The Teachers' Bible Commentary, p. 360.

"Forsake ye not my law" Deane reminds us that, "The word law here, as also in Proverbs 1:8, is from the Hebrew [~Torah]," which is the technical word for the Pentateuch, or the Law of Moses. The marginal alternative reading counsel should be ignored. The proof of this is found in the reference here, in Proverbs 4:3-4, by Solomon, the author of these lines, to the instructions which his father David had given him, a sample of which may be read in 1 Chronicles 22:12-13, where the Law of Moses is clearly stated to be precisely that doctrine that Solomon here professes to be delivering to his own son. Therefore, we can find no agreement with Tate's remark that, "The authority mentioned here is the discipline of the teacher."Broadman Bible Commentary (Nashville: Broadman Press, 1971), Vol. 5, p. 22. No! The true authority of these words is that of God Himself as revealed to Moses in the Pentateuch.

"My father… he taught me" "These words underline the great Old Testament principle that truth and history are maintained through the family, and our own age could well re-learn this lesson."The New Layman's Bible Commentary, p. 709.

"With all thy getting get understanding" Kidner's comment is, "What it takes is not brains or opportunity, but decision."Tyndale Old Testament Commentaries, Vol. 15, p. 67 We might add that persistence and determination are also involved; and as James Moffatt's Translation of the Bible, 1929, translated it, "At any cost get knowledge."

We should exercise care, however, to remember the Biblical revelation of what knowledge, or wisdom, really is. It is not merely what some would call a good education. The true wisdom is to know Christ (1 Corinthians 1:30) and to obey him. This type of wisdom does not come in the form of university degrees, but from the faithful obedience of humble and contrite hearts.

Barnes' Notes on the Whole Bible

The counsel which has come to him, in substance, from his father. Compare it with 2 Samuel 23:2 etc.; 1 Chronicles 28:9; 1 Chronicles 29:17; Psalms 15:1-5; Psalms 24:1-10; Psalms 37:0.

Proverbs 4:7

Or, “The beginning of wisdom is - get wisdom.” To seek is to find, to desire is to obtain.

Proverbs 4:12

The ever-recurring parable of the journey of life. In the way of wisdom the path is clear and open, obstacles disappear; in the quickest activity (“when thou runnest”) there is no risk of falling.

Proverbs 4:13

She is thy life - Another parallel between personified Wisdom in this book and the Incarnate Wisdom in John 1:4.

Proverbs 4:16

A fearful stage of debasement. Sin is the condition without which there can be no repose.

Proverbs 4:17

i. e., Bread and wine gained by unjust deeds. Compare Amos 2:8. A less probable interpretation is, “They eat wickedness as bread, and drink violence as wine.” Compare Job 15:16; Job 34:7.

Proverbs 4:18

Shining ... shineth - The two Hebrew words are different; the first having the sense of bright or clear. The beauty of a cloudless sunshine growing on, shining as it goes, to the full and perfect day, is chosen as the fittest figure of the ever increasing brightness of the good man’s life. Compare the marginal reference.

Proverbs 4:19

Compare our Lord’s teaching John 11:10; John 12:35.

Proverbs 4:20

The teacher speaks again in his own person.

Smith's Bible Commentary

Chapter 4

Continuing to his son.

Hear, ye children, the instruction of a father, and attend that you might know understanding. For I give you good doctrine, don't forsake my law. For I was my father's son, tender and only beloved in the sight of my mother ( Proverbs 4:1-3 ).

So Solomon now is speaking of his father David and of his mother Bathsheba. "Tender and beloved in the sight of his mother."

Now he taught me ( Proverbs 4:4 )

Now this would be David, his father.

He taught me also, and said unto me, Let your heart retain my words: keep my commandments, and live. Now get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she will keep you. Wisdom is the principal thing; therefore get wisdom: and with all of thy getting get understanding ( Proverbs 4:4-7 ).

Now you know, there are certain people who have a lot of knowledge but they're fools. They don't know how to use their knowledge. They don't have wisdom. If there is to be a choice made between wisdom and knowledge, it's better to choose wisdom. It's like the mother who told her child, "Honey, when you don't got an education, you got to use your brains." And wisdom is really preferable to knowledge. For unless you have wisdom, knowledge can be dangerous. Knowledge can destroy. Wisdom is the principal thing, which is actually the correct application of knowledge. It's knowing what to do with what you know. Understanding.

So here is David talking to Solomon. "Now look, son, wisdom is the principal thing. So get wisdom. And with all of your getting get understanding." Oh, to have an understanding heart. Oh, to have a heart that is filled with wisdom. Fear of the Lord, the beginning of wisdom, where it starts.

Concerning wisdom:

Exalt her, and she will promote you: she shall bring you to honor, when you do when you embrace her. She shall give to your head an ornament of grace: a crown of glory will she deliver to you. Hear, O my son ( Proverbs 4:8-10 ),

It seems like Solomon picks it up here again.

receive my sayings; and the years of your life will be many. For I have taught you in the way of wisdom; I have led you in the right paths. When you go, your steps shall not be straitened; and when you run, you will not stumble. Take hold of instruction; [grip her] don't let her go: keep her; for she is your life. Enter not into the path of the wicked, do not go in the way of evil men. Avoid it, pass not by it, turn from it, run from it. For they sleep not, unless they have done some mischief; and their sleep is taken away, unless they've caused someone to fall. For they eat the bread of wickedness, and they drink the wine of violence. But the path of the just is as the shining light, that shines more and more unto the perfect day ( Proverbs 4:10-18 ).

So here is the contrast. The wicked who go in darkness and who cannot sleep until they've done their mischief and so forth, in contrast to the path of the just, which is as a shining light that shineth more and more unto the perfect day. Beautiful.

The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline your ear to my sayings. Do not let them depart from your eyes; keep them in the midst of your heart. For they are life to those that find them, and health to all their flesh. Keep your heart with all diligence; for out of it are the issues of life ( Proverbs 4:19-23 ).

Here, I think, is perhaps the key. Keeping our hearts with all diligence. Now the Bible speaks of the soul, the emotions of man, conscious level, but it speaks also of the heart of man, which is always considered one level deeper. "Out of the abundance of the heart," the scriptures said, "the mouth speaks" ( Matthew 12:34 ). "It is not which goes into a man's mouth that defiles a man but that which comes out" ( Matthew 15:11 ). Out of the abundance of the heart, the mouth speaks. And out of the heart there issue you know all of these things. So the heart is considered as sort of the center of the volitional part of man, the will of man. There is a difference made in the scripture with the believing in your mind and the believing in your heart. "That if thou shall confess with thy mouth that Jesus Christ is Lord, and believe in your heart" ( Romans 10:9 ). What you believe in your heart affects the way you live, what you believe in your mind can pass by and have no effect upon the way you live. But when it's down deep within your heart, then there is the effect upon your life. We must keep our hearts with all diligence, because it is out of the heart that the issues of life spring forth.

Put away from you a froward mouth [a perverse mouth], perverse lips put far from thee. Let your eyes look straight ahead. Ponder the path of your feet, and let all your ways be established. Don't turn to the right or to the left: but remove your foot from evil ( Proverbs 4:24-27 ). "

Dr. Constable's Expository Notes

6. Teaching the love of Wisdom 4:1-9

"This chapter is comprised of three discourses on the value of wisdom, each including the motifs of instruction, exhortation, command, and motivation." [Note: Ross, p. 922.]

The first section of verses in this chapter shows how parents can pass along the love of wisdom: mainly by personal influence. Solomon’s instruction here was very positive. Rather than saying, "Don’t do this and that!" which he did elsewhere (cf. Proverbs 3:27-31), he wanted his sons to realize that by heeding his counsel they could find the best life possible. This father structured formal times of instruction for his sons. His is not a bad example for other fathers to follow.

The Hebrew word translated "instruction" (Proverbs 4:2) can also mean "law" (cf. Proverbs 3:1). Normally those who keep God’s commandments live (Proverbs 4:4), but there are exceptions. [Note: R. B. Y. Scott, Proverbs-Ecclesiastes, p. 52.] Nonetheless this is good motivation. One writer paraphrased Proverbs 4:7 a as follows: "What it takes is not brains or opportunity, but decision. Do you want it? Come and get it." [Note: Ibid., p. 67.] The second half of this verse probably means, "Be willing to part with anything else you may have to get understanding."

Gill's Exposition of the Whole Bible

Wisdom [is] the principal thing,.... Or principal, one; the principal of persons and things; the principal of persons, angels or men: Christ is superior to angels, having a more excellent name and nature than they; he is the God, the Creator, and head of them, and is above them in the human nature; he is superior to men, to the greatest of men, he is King of kings and Lord of lords, and to the best of men the saints. Are they kings? he is their King: are they priests? he is the great High Priest: are any of them prophets, teachers, shepherds? he is the great Prophet in Israel; a Teacher, that never any taught or spoke like him; the chief Shepherd and Bishop of souls: is the church a family? he is the Master of it: is it a body? he is the Head: is it a building? he is the Foundation and Corner Stone; yea, the chief Master Builder. He is the beginning and chief of all God's ways, and the chief in them; in election, in the council of peace, and covenant of grace; in redemption and salvation, in grace and glory; he is all in all. Or the words may be rendered, "Wisdom [is] the beginning" q; so Christ is called, Colossians 1:18; a phrase expressive of his eternity, and of his being the first cause and author of all things, both in the old and new creation. Or thus, that which is "the beginning of wisdom get" r, c. which is the fear of the Lord see Proverbs 1:7;

[therefore] get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls "winning" Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Philippians 3:8; or, "buy wisdom" s; that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Revelation 3:18;

and with all thy getting get understanding; another name for Christ; see Proverbs 8:14; Or, "along with all thy getting" t, or "above all"; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him.

q ראשית חכמה "principium sapientiae", Montanus, Mercerus, Gejerus. r "Principium sapientiae est hoc, comparas sapientiam", Michaelis; "quae est caput sapientiae eam acquire", c. Junius & Tremellius. s קנה חכמה "eme sapientiam", Pagninus, Cocceius. t לכל קנינך "in omne possessione tua", V. L. "in omne acquisitione tua", Montanus "prae universis quae possides", Tigurine version, Vatablus.

Henry's Complete Commentary on the Bible

      1 Hear, ye children, the instruction of a father, and attend to know understanding.   2 For I give you good doctrine, forsake ye not my law.   3 For I was my father's son, tender and only beloved in the sight of my mother.   4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.   5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.   6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee.   7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.   8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.   9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.   10 Hear, O my son, and receive my sayings; and the years of thy life shall be many.   11 I have taught thee in the way of wisdom; I have led thee in right paths.   12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.   13 Take fast hold of instruction; let her not go: keep her; for she is thy life.

      Here we have,

      I. The invitation which Solomon gives to his children to come and receive instruction from him (Proverbs 4:1; Proverbs 4:2): Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God?1 Timothy 3:4; 1 Timothy 3:5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (Proverbs 4:2; Proverbs 4:2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law.

      II. The instructions he gives them. Observe,

      1. How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, Proverbs 4:3; Proverbs 4:4. Observe, (1.) His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Genesis 17:19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, 2 Samuel 12:25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (1 Kings 1:6), as also in Absalom. (2.) What his parents taught him he teaches others. Observe, [1.] When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints. [2.] Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jeremiah 6:16. [3.] Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, 1 Timothy 5:4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Psalms 78:6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us,2 Timothy 2:2. [4.] Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them,2 Timothy 3:14.

      2. What these instructions were, Proverbs 4:4-13; Proverbs 4:4-13.

      (1.) By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. Deuteronomy 6:7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself.

      [1.] He recommends to him his Bible and his catechism, as the means, his father's words (Proverbs 4:4; Proverbs 4:4), the words of his mouth (Proverbs 4:5; Proverbs 4:5), his sayings (Proverbs 4:10; Proverbs 4:10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils--psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (Proverbs 4:10; Proverbs 4:10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it,Hebrews 6:7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (Proverbs 4:4; Proverbs 4:4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, John 7:17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (Proverbs 4:5; Proverbs 4:5), as fearing they will be too great a check upon thee, but take fast hold of instruction (Proverbs 4:13; Proverbs 4:13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad.

      [2.] He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam--Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God,Proverbs 1:7; Proverbs 1:7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding,Proverbs 4:5; Proverbs 4:5. And again, "Get wisdom, and with all thy getting, get understanding,Proverbs 4:7; Proverbs 4:7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate,Proverbs 8:34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (Proverbs 4:5; Proverbs 4:5), forsake her not (Proverbs 4:6; Proverbs 4:6), let her not go (Proverbs 4:13; Proverbs 4:13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (Proverbs 4:6; Proverbs 4:6), and embrace her (Proverbs 4:8; Proverbs 4:8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her,Proverbs 4:8; Proverbs 4:8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom.

      (2.) By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider, [1.] It is the main matter, and that which ought to be the chief and continual care of every man in this life (Proverbs 4:7; Proverbs 4:7): Wisdom is the principal thing; other things which we are solicitous to get and keep are nothing to it. It is the whole of man,Ecclesiastes 12:13. It is that which recommends us to God, which beautifies the soul, which enables us to answer the end of our creation, to live to some good purpose in the world, and to get to heaven at last; and therefore it is the principal thing. [2.] It has reason and equity on its side (Proverbs 4:11; Proverbs 4:11): "I have taught thee in the way of wisdom, and so it will be found to be at last. I have led thee, not in the crooked ways of carnal policy, which does wrong under colour of wisdom, but in right paths, agreeable to the eternal rules and reasons of good and evil." The rectitude of the divine nature appears in the rectitude of all the divine laws. Observe, David not only taught his son by good instructions, but led him both by a good example and by applying general instructions to particular cases; so that nothing was wanting on his part to make him wise. [3.] It would be much for his own advantage: "If thou be wise and good, thou shalt be so for thyself." First, "It will be thy life, thy comfort, thy happiness; it is what thou canst not live without:" Keep my commandments and live,Proverbs 4:4; Proverbs 4:4. That of our Saviour agrees with this, If thou wilt enter into life, keep the commandments,Matthew 19:17. It is upon pain of death, eternal death, and in prospect of life, eternal life, that we are required to be religious. "Receive wisdom's sayings, and the years of thy life shall be many (Proverbs 4:10; Proverbs 4:10), as many in this world as Infinite Wisdom sees fit, and in the other world thou shalt live that life the years of which shall never be numbered. Keep her therefore, whatever it cost thee, for she is thy life,Proverbs 4:13; Proverbs 4:13. All thy satisfaction will be found in this;" and a soul without true wisdom and grace is really a dead soul. Secondly, "It will be thy guard and guide, thy convoy and conductor, through all the dangers and difficulties of thy journey through this wilderness. Love wisdom, and cleave to her, and she shall preserve thee, she shall keep thee (Proverbs 4:6; Proverbs 4:6) from sin, the worst of evils, the worst of enemies; she shall keep thee from hurting thyself, and then none else can hurt thee." As we say, "Keep thy shop, and thy shop will keep thee;" so, "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from straits and stumbling-blocks in the management of ourselves and our affairs, Proverbs 4:12; Proverbs 4:12. 1. That our steps be not straitened when we go, that we bring not ourselves into such straits as David was in, 2 Samuel 24:14. Those that make God's word their rule shall walk at liberty, and be at ease in themselves. 2. That our feet do not stumble when we run. If wise and good men be put upon sudden resolves, the certain rule of God's word which they go by will keep them even then from stumbling upon any thing that may be pernicious. Integrity and uprightness will preserve us. Thirdly, "It will be thy honour and reputation (Proverbs 4:8; Proverbs 4:8): Exalt wisdom (do thou but show thy good-will to her advancement) and though she needs not thy service she will abundantly recompense it, she shall promote thee, she shall bring thee to honour." Solomon was to be a king, but his wisdom and virtue would be more his honour than his crown or purple; it was that for which all his neighbours had him so much in veneration; and no doubt, in his reign and David's, wise and good men stood fairest for preferment. However, religion will, first or last, bring all those to honour that cordially embrace her; they shall be accepted of God, respected by all wise men, owned in the great day, and shall inherit everlasting glory. This he insists on (Proverbs 4:9; Proverbs 4:9): "She shall give to thy head an ornament of grace in this world, shall recommend thee both to God and man, and in the other world a crown of glory shall she deliver to thee, a crown that shall never totter, a crown of glory that shall never wither." That is the true honour which attends religion. Nobilitas sola est atique unica virtus--Virtue is the only nobility! David having thus recommended wisdom to his son, no marvel that when God bade him ask what he would he prayed, Lord, give me a wise and an understanding heart. We should make it appear by our prayers how well we are taught.