Focal Teaching Passages: Proverbs 2:1-6; 3:1-8

Wisdom’s Source (2:1-6)

Verses 1-4

The second chapter begins with a listing of the responsibilities of the “son” in regard to the acquisition of wisdom. We will see that even though wisdom is God’s gift to His children (2:6), there are specific things that each believer must do in order to set the stage for its reception and cultivation. Note that the structure of this section is in “If . . . .Then” form (cf. 2:1, 5). This indicates that a choice is being set before the son. He can either “go the way of Wisdom and find life, true love, and most importantly God, or he can turn his back on her and find only bitterness, isolation, and death” [Garrett, 74]. There are profound consequences for one’s choice.

The one who would desire wisdom must:

Be diligent to “receive” and “treasure” the “sayings and “commandments” of their parents (v. 1). This means that one must recognize the divinely crafted structure of authority and instruction—the family. Here is it assumed that within the context of the family the parent will provide God-honoring instruction for the child that will set him on the path of righteousness. The child has the corresponding responsibility to submit to and accept such teaching. Thus, wisdom does not come from “free speculation, but [from] treasuring and exploring received teachings so as to penetrate their principles” [Derek Kidner, Proverbs, vol. 15, TOTC, 61].

Make their “ear attentive to wisdom” and their “heart to understanding” (v. 2). Here the “heart” and the “ear” are presented metaphorically as organs of understanding. The one desirous of wisdom must receive the teachings of his parents, “commit them to memory, and focus all his attention on them” [Garrett, 75].

Ask God for “discernment” and “understanding” (v. 3). Here we see that the child has the responsibility to “cry” out and “lift” the “voice” to God for divine assistance in the gaining of wisdom. In other words, prayer plays an essential role in the development of Godly character, particularly in the attainment of wisdom.

“Seek” and “search” for wisdom as one would look for “silver” and other “hidden treasures” (v. 4). That is, wisdom must be counted as infinitely valuable and, therefore, worthy of persistent pursuit throughout one’s life.

Verses 5-6

The promise contained in this section is that when (“if”) one fulfils the obligations associated with spiritual wisdom, God (“then”) will move to grant it in abundant measures. The true seeker of wisdom will, with God’s help:

“discern the fear of the Lord” (v. 5)—First, he will come to be in reverent awe of the Author of all wisdom. The child of God who diligently seeks after the Father’s wisdom will first learn to worship Him for who He is.

“discover the knowledge of God” (v. 5)—Secondly, in the atmosphere of worship and adoration, the child will come to know God in a deeper and more intimate way. This represents life’s ultimate blessing.

In verse 6, yet another promise is provided to the seeker of wisdom. This declaration supplies us with the true source for all wisdom and knowledge. It is the “Lord” alone who “gives wisdom.” It is from “His mouth” that both “knowledge and understanding” spring forth. When His children cry out for wisdom, God hears and faithfully answers their pleas (cf. James 1:5).

Reflection-Application

One: We have learned so far that wisdom has its source in God alone. More specifically, it comes only in a relationship to Him that is based upon trust, faith, and submission to His Word. To apply this point, think specifically about the connection between . . .

Revelation (God’s Word) and wisdom

Submission to authority and wisdom

Humility and wisdom

Worship and wisdom

Two: To stress and apply this point further, reflect upon the fact that this passage teaches by implication that wisdom does not come to those who are passive; to those who sit and wait for it. Rather, it comes to those who are active in seeking and praying for it and conforming their lives to God’s Word.

Wisdom’s Rewards (3:1-8)

This passage presents the blessings or rewards associated with Godly wisdom. However, like the previous passage, it also lays out the specific responsibilities borne by the seeker of wisdom. Another way to view these verses is to see them as setting forth the wonderful benefits of trusting fully in the Lord [David Atkinson, The Message of Proverbs, BST, 63]. Indeed, the person who is wise in the eyes of God is the one who readily relies upon His goodness, mercy, and providential care.

Verses 1, 3, 5, 6a, 7

Here we find the requirements for those who would become wise. As you reflect upon this list, make note of the fact that the book of Proverbs presupposes that one’s devotion to wisdom is inseparable from his devotion to God [Garrett, 79]. Those who remain wholly committed to God and His Word will find true wisdom.

“do not forget my teaching, but let your heart keep my commandments” (v. 1)—Here the focus is upon remembering and heeding the law of God as reflected in the precepts and instructions of the parents.

“Do not let kindness and truth leave you; bind them . . , write them . . . .” (v. 3)—This is the responsibility of being a person of exemplary inward character; a character expressed principally in the display of love and faithfulness. The images of affixing these qualities to one’s neck or inscribing them on one’s heart are “striking metaphors for glorying in, meditating on and acting by these principles” [Kidner, 63]. Interestingly, the ancient Hebrews believed that a person’s throat housed the very life of the individual. Therefore, “love and faithfulness are to become part of the student’s heart and life” [Garrett, 80].

“Trust in the Lord with all your heart, and do not lean on your own understanding” (v. 5)—Once more we see the critical link between trusting in God and the development of wisdom. The verse makes it clear, from the negative point of view, that to trust in the Lord means not to depend upon one’s own resources. Rather, the “total personality is to be committed to God’s care” [Garrett, 80].

“In all your ways acknowledge Him . . . .” (v. 6a)—To “acknowledge” the Lord means more literally to know Him. The Hebrew term implies the “richer content of being ‘aware of’, and ‘having fellowship with’” [Kidner, 64]. Thus, in every area of life, the believer is to recognize, appreciate, and treasure the knowledge and presence of God.

“Do not be wise in your own eyes; fear the Lord and turn away from evil” (v. 7)—In other words, wisdom is not to be defined horizontally (according to secular or humanistic standards), but vertically (according to God’s Word). Biblical wisdom, then, is radically different from man-made wisdom or mere intellectual superiority. It is based upon a relationship of trust and faith with the living God. In addition, the wise person will reverence and worship the Lord and literally run from wickedness when tempted.

Verses 2, 4, 6b, 8

Now the rewards of the life of wisdom are enumerated:

“length of days and years of life, and peace . . . .” (v, 2)—Here we see that fullness of life and wholeness of soul, or well-being (the meaning of the Hebrew term “peace”), are the direct results of the pursuit of Godly wisdom. While this is not meant to suggest that all wise people without exception will live long lives, it does mean that, however long one’s life is, it will be lived to the maximum.

“favor and good repute in the sight of God and man” (v. 4)—The life of wisdom will result also in the pleasure of God and the respect of men. Being right with God and right with men is the hallmark of integrity and the proof of real wisdom.

“He will make your paths straight” (v. 6b)—Trusting in God, looking to His Word for direction, and recognizing His presence and Lordship in every arena of life (evidences of wisdom), will result in the accomplishment of His will. That is, the application of wisdom will help one reach God-honoring goals and objectives, and will ensure that one has clear direction and purpose in life.

“healing to your body and refreshment to your bones” (v. 8)—The terms “body” and “bones” represent the whole self or the total person. The promise is that the possessor of true wisdom will be healthy and whole, particularly with reference to their relationship with God. David Atkinson observes that this does not necessarily mean that one’s “trust in the Lord will ensure permanent physical health” [64]. He explains:

It is to say that spiritual, emotional and bodily well-being are all bound up together: we human beings are psychosomatic-spiritual unities. It is also to say that walking in God’s way is to walk the way of wholeness for the whole of our being [64].

Reflection-Application

One: Think about some of the practical ways you can encourage your students to place more of their trust in the Lord. As the passage suggests, this may be accomplished by relying less on other things.

Two: In the light of verse 6, how would you counsel someone who was seeking to “know God’s will” for their life? That is, how can a person find meaning, direction, and purpose?

Three: If “peace” (v. 2), “healing” (v. 8), and “refreshment” (v. 8) are the benefits of wisdom, what can we say about those whose lives are constantly in turmoil and disarray?